THE

VRAJAJIVAN INDOLOGICAL STUDIES

2

A HANDFUL OF POPULAR MAXIMSCURRENT IN SANSKRIT LITERATURE

By

Colonel G. A. Jocab

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Preface to First Edition.

IT is with somewhat of a feeling of regret that I launch thisthird instalment of nyayas; for I had hoped that they might beembodied in a revised re-issue of the first and second, so as tohave the whole alphabetically arranged in one volume. Thereare not many, however, amongst India's two hundred and ninetymillions, who take much interest in an effort of this kind, so wewere compelled to follow a less ambitious course. To facilitatereference, I have prepared an index to the whole of the 430nyayas explained in the three volumes, and have written addi-tional notes on several of those contained in the first andsecond. The latter will be found in the Superaddenda.

The present 'handful* differs materially from the two whichpreceded it in that it contains a goodly number of technicalnyayas; to wit, most of those representing important adhi*JearanO8 in the Mimamsa^system, as well as certain paribhdsdsfrom Patanjali and Nagojl Bhatta. All of these appear to bequoted as nyayas by writers on the various schools of philo-sophy; and I kope that such explanations of them as I havebeen able to give will prove of service to young students ofthese interesting works, and that the numerous references tothe Mahdbhdsya will not be considered superfluous. That work,as presented in Benares editions, used to have a most forbiddingaspect; for sutra, vartika, and bhasya, were crowded together,like sardines in a box, without numbers or any distinguishingmarks to facilitate reference, and then this conglomerate wasfrequently (as in my own cdpy) sandwiched between twoequally compressed portions of Kaiyata! Dr. Kielhorn, how*ever, has turned the impenetrable jungle into a well-laid-outpark in which one can roam about with ease and comfort!Amongst other treasures, I was delighted to find there my twomango-tree oy&jas, namely, " ma^ftqqfo " and " ws

il PEEFACE.

Now for a word regarding the title of these pamphlets. I amby no means satisfied with ' maxim* as the equivalent of nyaya,but adopted it because many great scholars had already doneso. As to the naturalness of such a course on my part let twoIndian poets speak:—"

II The nyayas dealt withby me come under three distinct heads, and are either (1)Illustrations [dristanta], (2) Kules, or principles [as in the caseof paribhasas &c], or ^ 3) Topics [ adhikaranas, as in the case ofthe kapinjalanydya and others from the same source]. Itwould, therefore, be better, in my opinion, to adopt the termnyaya itself, without translating it into English.

Thia would Beem to be the most suitable place lor a note onthe Rhandanoddhara, a work now in course of publication inThe Pandit, and from which I have occasionally quoted in thefollowing pages. It has been stated by some Indian scholarsof repute (beginning with. Pandit Taranatha Tarkavicaspati, in1871, in the preface to his edition of Sdnkhyataitvakaumudi),and the statement is now stereotyped in the Descriptive Cata-logue of Sanskrit MSS. in the Government College, Calcutta,for the year 1900, that the Vacaspati who wrote the above workin refutation of S'ri Harsha's Khandanakhandakhddya, isidentical with the celebrated philosopher Vacaspati Mis'ra. Noreasons have been given for this assertion, and no evidence inits favour seems to be forthcoming from the work itself.

In a prefatory note by Mr. Arthur Venis, issued with thefirst part of the Tdrkikaraksd (in the Pandit for Nov. 1899 ),he tells us that Vacaspati Mis'ra and Udayana were contem*poraries, the Nydyasucl of the former having been written in976 A; D., whilst the latter composed his Lak§andvali in 984-5.He adds that Udayana was "probably much the younger manas his Paris uddhi is a commentary on Vacaspati's Tdtparya*

PREFACE. Ill

tika; and he may be supposed to have lived as late as1050 A. D." Now, on page 13, the author of Khandanoddharaquotes Kusumanjali I 19, prefaced with the words " g^BiTT-«3jtf:," and, on the next page, cites i. 10 of the same, with the

words " scFSTTstf 3 R n ^ " OQ Page 45, e refers to Atmatattva-vivelca in the same way. Is it in the least likely that a re-nowned Aearya like Vaeaspati Mis'ra would quote a veryjunior contemporary in such language as that, even if he con-descended to notice him at all ? Again, on page 25, the author ofthe Uddhara says "but the author of the Bhamat% has never been credited with atreatise of that name, though we know of his Tattvasamlksa.Lastly, on page 35, there is a reference to fe^oRa'? and, onpage 40, to •uffittfomfaa, which could hardly carry us backto the tenth eefitury.

It has been suggested by some that S'rl Harsha, too, was acontemporary of Vacaspati Mis'ra and Udayana,—but, since hequotes the former on page 354 of the Khandana ( as I pointedout on page 29 of the Second Handful), and cites Udayanafour times at least (see, especially, pages 633-637), this posi-tion can hardly be maintained. In 1871, Dr. Buhler, on theauthority of a Jain writer named Rajas'ekhara, placed S'riHarsha in the twelfth century; and, if that is correct, the ques-tion of the authorship of the Uddhara is finally settled asfar as Vacaspati Mis'ra is concerned. There was a prolongeddiscussion as to S'ri Harsha's date in the first three volumes(1872-4) of the Indian Antiquary, but nothing wasconclusively established as against Dr. Biihler'sview which isrecorded on page 30 of the first volume.

On page 49 of Khandanoddhara we read:—"STOW

m ' anngqfir? 3 ^ 3 ^ . ' " The passage in questionwill be found on page 143 of Ehandanakhandakhddya, anA

iv PE1PAC1.

the commentator S ankara Mis'ra ascribes this definition ofprarm to the Lak$anamMa9 a work which the editor, in a foot-note, attributes to S'ivaditya, the author of the SaptapaddrtH.The latter was published in the Vizianagram Sanskrit Seriesin 1893, and in the Preface we have the same authorship of theLaksanamala asserted on the authority of a CitsukMvyakhyd,the date of which is not stated. In opposition to this, however,I would point out that Varadaraja quotes the Lahanamaldon pages 179 and 225 of his TdrMlcaraksa, and, in both cases,the famous commentator Mallinatha ascribes it to Udayana.The doubt expressed by Fitzedward Hall, on page 27 of his Indexas to this being " the well-known commentator on the poems ofKalidasa and others," is set aside by Mallinatha's quoting, onpage 39, a portion of his commentary on Raghwvams'a ii. 34,and adding " ^ ^ f ^

. A. J.

EEDHILL, SUEEEY. \October 1904. J

EXTRACT FROM PREFACE TO FIRST EDITION:

IN Dr. Biihler's well-known Kashmir Report of 1877, we readthe folio wing:—"A curious and very useful though moderntreatise is the Laukikanydyasangraha of Raghun&th, a Raj-put. This worthy has collected the nydyas or 'inferences fromfamiliar instances', which occur in the $'as£msx especially thosefrom4fae Veddntatfdstra e. g. Danddp4pikdnydyai Behalfdipanydya &c. The collection is not complete, but contains agood deal more than that Professor B&las'&stri has given in hisarticle in the Pandit* P. V&manaeh&rya Jhalkikar is at pre-sent engaged on a still more extensive work on this subject,which will comprise obout 900 such nydyas" Page 76.

The information given in the concluding sentence raised ourhopes to a high pitch, for the need of such a work was great,and B&las'&stri had explained only nine of those ny&yas. Butalas! 'there's many a slip between the cup and lip/ and thoughwe have waited for this "more extensive work" for 22 longyears, there are still no signs of its appearing.

I have therefore determined to lay before the public the'handful' of popular maxims which I have collected during manyyears of reading, in the hope that they may become the nucleusof a very much larger collection. In THr&n&th Tarkav&ehas-pati's Vdca&patyam we have a list of 151 ny&yas, popular andtechnical; but references to works where they are to be foundare few and far between, and this considerably lessons their value.Thirty of these were reproduced in V. S. Apte's dictionary, in1890, but with the same defect. Again, in 1875, Pandit Satya-vrata S&mas'rami published a small pamphlet of 36 popularmaxims together with a large number of purely technical ones,and professed to give a reference for each of them. But a manwho refers you to the "Bh&gvata Pur&na", to stA commentaryon the Ved&ntabh&shya," or to WA commentary on the Kavya-

* Ootober and Deoemtor 1867.

II PREFACE.

prakla'a," and vouchsafes no farther information whatever, ka worthless guide! and such mere semblance of guidance deservesnothing but reprobation. One can tolerate ambiguity of thiskind in the ancient writings; but in modern times, when printedbooks of reference abound, such vagueness is inexcusable.

My list comprises only 'popular' maxims, and therefore suchpurely technical ones as Adhydropanydya, kaimutikanydya,gunopasamhdranydya, and others of a similar nature, whichabound in the philosophical and grammatical works, will not befound here. Moreover, I have rigorously excluded even popularmaxims which I have been unable to find in actual use in theliterature, deeming an unverified maxim with a mere diction-ary-existence as of very little value.

I may add that about 22 illustrative sayings, which are practi-cally nydyas, might be gathered from the fourth Book of theSdnkhyas4iras; such as, for example, the well-known "srf fif-gfqgflw" a n ^ others more or less useful. Some of them werepublished in the Pandit for December 1876, under the titleof "Stories illustrative of the Sankhya doctrine"; but thewhob will be found translated in the volume of "S&nkhyaAphorisms" published in Triibner's Oriental Series.

In concluding this preface I must apologize to the reader fornot givining him a bigger 'handful' of maxims, and one ofbetter quality. But what there is has been put together indefiance of the warnings of the skilful oculist in whose handsI have been for the last five years, and therefore at some riskto failing sight. May some younger scholar be provoked to thegood work of giving us something fuller and better.

Redhill, Surrey. V n A TJuly 1900. f U t A- J

PREFACE TO SECOND EDITION,

Seven years have elapsed since the publication of this book-let, and, as my researches have been continued during thewhole o£ the interval, I have naturally collected much ad-ditional material. Part of this was published as a "SecondHandful" in 1902, and that was succeeded by a "Third" in 1904.During my reading I frequently came upon older references tomany of the nyayas first published, and these have now beenutilized; whilst other changes, some of them of a radical nature,have been made, and a few new nyayas added. The discoveryof MSS. of Raghunathavarman's works, as recorded in the pre-face to the "Second Handful", was of the utmost importance tome; but the student will find in my three small volumes somenyayas which even he did not explain,—amongst which arethe ^ Tf rRti TTq- and jjfiwiFRW here incorporated for the firsttime. I make no distinction now between what may be reallycalled a 'popular1 maxim, and one of a technical nature. Bothneed to be explained and illustrated, so both are freely admitted.I have thoroughly revised, and considerably enlarged, the "Se-cond Handful" also, and hope soon to see it reprinted. It willcontain, amongst much new matter, the story connected withthe ^^RTWiTT^^n^ which i<o long eluded me, and for which, aswell as for several other valuable items of information, I am in-debted to Mr. Govind Das, Honorary magistrate of BenareaAnother lover of Sanskrit has come to my help in the personof Mr. M. R. Telang, Head Shirastedar of the Bombay HighCourt, who has kindly supplied what was to me, at any rate, anovel interpretation of the igM^R^ TFT. I am anxious to reviseas soon as possible the whole of the ny&yas which I have en-deavoured to elucidate, before increasing infirmities compel theabandonment of the studies which have been my delight forforty-six years.

IV PREFACE*

I wish I could impart to some of my fellow countrymenresident in India, something of the enthusiasm which its grandliterature awakened within me in the early part of my career,and which has never waned during this long intervening period.Such a hobby not only provides delightful mental exercise, but,better still, it draws one into sympathetic touch with the peopleamongst whom one's lot is cast

RedhUl, Surrey, \ p A T A P f V R

October, 1907. ) G ' ^ JACOB.

PREFACE TO THE SECOND EDITION.

The issue, in Benares seven years ago> of an edition ofRaghunathavarma's LavJakanyayasa^graha, has made it un-necessary to reprint the Preface to the former edition of thepresent Handful, seeing that a good part of it was devoted to adescription of that then-unpublished treatise. For the samereason I have omitted the appended list of nyayas containedin Raghunatha's work, and which, at no small expenditure oftime and toil, I compiled from the two MSS. in the IndiaOffice Library.

The whole of the explanatory matter attached to thenyayas has been thoroughly revised for this edition, and, in

cases, has been re-written. In addition to this the? bookfound to contain thirty-two new nyayas, some of them

of Considerable importance, and all of them more or less interest-ing. The six Systems seem to be the most attractive partof the field for the study of similes of the class which predonii-nates in these pages; but grammatical commentaries also,appear likely to prove a not unfruitful field to the painstakingexplorer.

For the reasons given in the preface to the Third HandfulI would gladly have seized this opportunity of eliminating theword 'Maxims' from the titlepage; but it was not politic tochange the name adopted ten years ago and repeated in eachnew issue.

It is not probable that this will pass into a third editionduring my lifetime; but I trust that in its present form it mayprove helpful to young students whose reading has not benequite so wide as my own.

REDHILL, SURREY, \ n A

28 Sept. 1909. } G ' A '

Preface to Second Edition.

With the re-issue of this ' Handful' the revision of the threeis complete but by no means perfect; for I have been sore letand hindered by the presence of that powerful 'limitingadjunct1 (upadhi) Avidya. Many a struggle have I had withit over some of the nyayas; but it is for scholars to say withwhom the victory resta Had it been possible to borrow Indra'sVimana for a week-end visit to Poona, a quiet talk with oldfriends there would have speedily dispelled many doubts anddifficulties. Especially helpful would it have been to have gottheir opinion regarding the nyaya " srfto which Kumarila and other writers on Mimamsa appear tolassign a meaning at variance with that of Patanjali as inter-preted for me by Dr. Kielhorn,—an interpretation which seemsto me to be the only reasonable one.

A comparison of this edition with the previous one will showthat considerable changes have been made, especially in someof the technical nyayas, and that twenty-two new ones havebeen added. I have abstained on the present occasion fromappending supplementary notes, but will take advantage ofthis opportunity for making an interesting addition to the

n the Second Handful, by giving two importantreferences to it. They are Kathasaritsdgara, Book 6, chap i.verses 43-52; and S'dntiparva 11696 (chap. 317, verse 22 inBombay edition ). For the former I am indebted to Mr. C. H,Tawney, and, for the latter, to Professor Washburn Hopkina

An alphabetical list of the nyayas contained in the threepamphlets is appended as before,

Vi PREFACE.

I would once more, on the conclusion of. the reprint of thenyayas, congratulate my friend the Proprietor of the Press,on the high standard of excellence still maintained by him.My acquaintance with the Press began nearly 30 years ago (inthe time of its worthy Founder ); and, if I may be allowed toapply to it a Vedantic ' great sentence' in a non-Vedanticsense, it still stands out amongst the Presses of the dear oldLand of Bharata, as ^ J t

EEDHILL, SURREY, \ H A TOctober 1910. j W*

SOME OPINIONS OF THE PRESS ON THE FIRST HANDFUL.

"There are few books which give the results of so much reading in

30 small a compass as this little pamphlet of some fifty pages. As its

name indicates, it is a collection of those popular maxims, or, as Dr.

Buhler calls them, "inferences from familiar instances," which one

hears so frequently in conversation with Pandits •Similiar collec-

tions have been frequently put together...but we very rarely find in

these any reference to the use of nyayas in actual literature. The

great value of Colonel Jacob's work is that at least one such reference

is given for every maxim quoted. He has drawn principally from

works on philosophy and on rhetoric, branches of Sanskrit literature

which he has made peculiarly his own, and the modestly styled

'Handful* is only one more example of the labourious care and love of

accuracy for which its author is distinguished.

The book is useful to other than Sanskrit scholars. The

student of Tulasf Dasa, or of Malik Muhmmad, will find many an

obscure passage illumined by this true dehali-dlpaka, throwing light,

as it does, both upon the past and on the present."

Journal of Royal Asiatic Society ( July 1901),

"Under the title •Laukikanyayafijali,' or * A handful of Popular

Maxims', Colonel G. A. Jacob has published and explained a number

of those allusions to popular and, at the time, no doubt, well-known,

proverbs or stories which abound in Sanskrit literature. These

nyayas find their parallels from our own language in such common,

sayings as 'like the pot and the kettle', 'like the hare and the tortoise'

etc. The proverbs or stories to which they allude are perfectly well-

known and need no explanation. In the case of their Sanskrit*

counterparts, the memory of their origin has not always been preserved or has become obscured. The list now published consists of thoseexamples which Colonel Jacob has been able either to trace to thensource or to partly explain. Let us hope that this useful little work,the result of many years of reading may, in his own words, 'becomethe nucleus of a very much larger collection',"

Luzac's Oriental List (March-April 1901 ).

"From what we have written above, we think our readers will seewhat a useful little book Colonel Jacob's is, especially for those who-wish to address the people of this land in forms of speech and withthoughts that are familiar to them.

Prakas'ak ( Kolhapur, March 1900 )•

A HANDFUL OF POPULAR MAXIMS.

The maxim of the she-goat and the sword. It is founded onsome story of a goat's being suddenly killed by accidental con-tact with a sword, and is used to illustrate any surprising eventhappening altogether by chance. It, therefore, belongs to thesame class as ^T^TT#^"J reqrugflteqfter and others of a similarkind. An excellent illustration of its use is found on page 229 ofS'riharsha's Khandanakhandakhddya:—"q

In a footnote the maxim is thus explained:—*

:?? ll Vardham&na puts it differentlyin his comment on Qanaratnamahodadhi iii. 196:—

^ i ^ " II For another variety, see Padamanjari on•Kd8'ik&5.'3. 106.

The ny4ya, with the same illustration, is found also in theKhandanoddh&ra, page 52; and the illustration, wUhowt thenyaya, in Siddh&ntales'a, page 95. Then on page 96, it isagain referred to in the expression

It is interesting to note that the Marathi-speaking folk ofWestern India have adopted the maxim, but with a changedmeaning. Molesworth defines it as "The maxim of the swordupon the neck of the goat. Expressive of meekness and abso-lute helplessness."

itThe maxim of a lamp in a central position. Applied to

something which fulfils a double purpose. It occurs in S'anka-ra's bhashya on the Mundaka Upanishad 3.1. 5. ('%^<f *5¥W-^m iN mm m*FW1*R sriF^QI f%^" \) on which he says :—

II It is akin toJivananda's edition of the Mundakabhdshya

reads B ? ? ^ I 1 ^ ^ I ^ ^ - The reading given above is from theAnand&s'rama edition.

The maxim of the blind man and the quail. LikeIfffpfpy and many others, it is used to express a wholly fortu-itous occurrence. Vardhamana? on Qanaratnamahodadhi iii.1953 explains it thus:—"srysrspf w# T ^ ^ W i w f e [ I ^f^^P^1

I f^W^^Rlf^RH " 11 Thisauthority brings the quail under the blind man's foot; but thecommentator S'rfs'rutasagara, who expounded the work Yas'as-iilaka* and who in the colophon is described as

^ " brings the bird into the man's hands. And, surely,such a prodigy of learning must be right! The verse in whichthe expression 3FW3^h?PT occurs is Yas'astilalea ii. 153. "sfc

II "It is altogetherby chance that a soul wandering about in this ocean of repeatedbirths is born as a man; and that he should be born into afamily of repute in the world, and enjoy the society of the good,is likewise as accidental as in the case of the blind man and the

* This important work, described by Dr. Peterson at considerable lengthin bis Second Report, was published in the Kdvyamdkl, a valuable periodicalissued by the Proprietor of the Nirnaya-sagar Fress.

quail." S'ris'rutas&gara's explanation of the last term is asfollows:—"^w3^P#nn SSFCT: I 3?SJT f^r^w^: SPTT

u

The maxim of the blind men and the elephant A numberof blind men desired to form an idea of the shape of anelephant. One touched his trunk and thought he must be likea snake; another took hold of a leg and supposed that he waslike a post, and so on. Taranatha tells us that it is used toillustrate the divergence of views held by the ignorant inregard to Is'vara.

The story is found in the Buddhist work Uddnam (vi. 4,pages 66-69) published by the Pali Text Society in 1885.

It is referred to in Sures'vara's large V&riika 4. 4. 566 (page1813) as follows:—"ijepS^ra^q1 *??^r^r# R W H U STTWWSf-Sfim mfzw* 3S *ra" pr" ll ^ s 0 m ^is Naiskarmyasiddhi ii.

^^q%" II I have met with the nyaya again on pages 107 and160 of SyddvddamanjaH. It occurs also in the Jainadars'anaof Saddars'anasamuccaya (page 46); but the passage inwhich it is found was taken verbatim from Mallisena's work,without any acknowledgment.

The maxim of the blind man and the covH tail. The story isthat an evil-disposed fellow found a blind man who, having losthis way, was wandering about helplessly. Expressing great sym-pathy for him, and promising to help him, the man led him toa young and frisky cow, and putting her tail into his hand told

him to hold on, and that she would certainly lead him to thevillage to which he wished to go. The result was, of course,most disastrous.

S'ankara,in his bhashya on Ved&nta&dtra 1. 1. 7, applies themaxim to the case of a teacher who wrongly instructshis pupil in regard to emancipation and so leads him to destruc-tion! These are his words:—"*

fff RTR«r 'W v%^" l| The nyaya is found, too, in Panca-pddikdvivarana, page 170.

The maxim of a continuous series of blind men. It wouldseem to be in this sense that S'ankaracharya uses it in hisBrahmasMrabMshya 2. 2. 30, 37. The passages stand thus:—

:?? |i In his rendering of the former passage, Dr. Thibauthas overlooked the maxim, but the latter he translates as fol-lows:—"For in past time as well as in the present, mutualinterdependence of the two took place, so that the beginninglessseries is like an endless chain of blind men leading other blindmen" I should add that,in the former case, S'ankara is argu-ing against the Buddhist theory of a beginniogless series ofmental impressions, and, in the latter, against the Sankhyanotion of a similar chain of human actions and divine interposi-tions. Dr. Thibaut?s explanation of the maxim is quite inaccord with that of Dr. Garbe in his rendering of the Sankhya-sutra iii. 81 "pftgyF^m+w" "Else there would be a tradition[comparable to a row] of blind men [leading each other]."

A. very apt quotation from one of Coleridge's Lay Sermonsis given in that useful work A Rational Refutation of HinduPhilosophical Systems (now quite out of print), from which I

extract the following:—"The old man talked much and vehe-mently concerning an infinite series of causes and efifects, whichhe explained to be a string of blind men, the last of whomcaught hold of the skirt of the one before him, he of the next,and so on till they were all out of sight; and that they allwalked infallibly straight, without making one false step,though all were alike blind, Methought I borrowed couragefrom surprise, and asked him, 'Who, then, is at the head toguide them V He looked at me with ineffable contempt, notunmixed with an angry suspicion and then replied, "No one;the string of blind men goes on for ever without any beginning,for although one blind man cannot move without stumbling,yet infinite blindness supplies the want of sight."

In the opening part of the Padamanjari ( Pandit x. 248 )we find the expression ^wq^qfTSlW used with reference totestimony received through a series of blind men, and thereforeof doubtful value. It is part of an interesting discussionregarding different forms of a word, why some are consideredcorrect and others not. " ^ r

SWPI

That the nyaya is in very general use will be apparent fromthe following additional references, Tantravdrtika, pages11, 72, 75, 232, 799, 877. Pancapddika, pages 98. Bh&mati,pages 254, 464 FydyamanjaH pages 234, 249, 251,425^ 492,

The maxim of the pointing out of the star Arundhati.The idea here is that of gradual instruction, on the principle ofthe ^ssn^Pn^WT^rre for which see the Second Handful. Its

usage is explained by S'ankara in Brahmastiirabhdsliya 1.1.8,as follows:—"q-sn^Rf

;" ll Similarly, too, in 1.1,12, we read:—"

3F uThe maxim is sometimes styled ^^r^Rft^TTTj and it appearsunder this name in Niisimhasarasvati's commentary on section20 of the Veddntsdra—that section which gives the views ofCharv&kas and others as to the dtman.

If one can find honey on the Arlca4ree [ close at hand ] thenwhy go to the movmtain for it? That is, if an object can beaccomplished by simple means, don't adopt a more complicatedmethod. This is well illustrated by S'ankara io his Veddnta-84trabhdshya 3. 4. 3, as foliows:—"

Its source, however, is S'abara on Jaimini 1. 2. 4. Here3 thePtirvapakshin, after taking exception to certain Vedic injunc-tions as useless says:—"atr*!T

The same couplet is quoted by Aniruddha in his comment onSdnkhyaaHtra i. 1; also by Vachaspati Mis'r? in his Sdnkhya-tattvakaumudi l.,and again in his NydyavArtikatdtparyatiM,page 220. Instead of ^ , however3 we have in the formerinstance sj% and in the latter $|%. Raghunath reads s% andexplains it by sp^jtdt. One more example of the application ofthis nyaya may be found in Kumarila's Tantravartika 1.2.17:—-

The maxim of the semi-senile woman. It is very difficult tofix on the exact force of this saying. Authorities differ so muchas to make it almost an instance of quot homines tot sententim.As expounded by Vardhamana (iii. 195) it seems to implyindefiniteness, half-and-half-ness, the being neither one thingnor the other. He says:—"spu # ^

" » This seems to accordwith the meaning assigned to it by Marathas, as shown byMolesworth in his Marathi dictionary where he defines it as"Action of indeterminate character; speech vague and indefinite;a proceeding void of decided learning or bearing."

The maxim is cited by S'ankara in BrahtnasittraWidshya1. 1. 19, and again in 1. 2. 8. In the former, after quotingTaittiHya-upanishad ii. 1-4 in regard tohe says:—

n The com-mentators Anandagiri and Eamananda (erroneously styledGovindananda* ) ignore the maxim entirely, and so does Dr.Thibaut in his translation. In the second instance, S'aokarasays:—"?pni?n# crff WT^frS^l: ^qTf^fif W 5crWT5Tf#F# WQifj"which is rendered by Dr. Thibaut, "Very well, then, it appearsthat the truth about scriptural matters is to be ascertained fromscripture, and that scripture is not sometimes to be appealed toand on other occasions to be disregarded" Anandagiri's commentis:-—"

<fYou cannot take one part of a fowl for cooking andleave the other part to lay eggs;" that is, you must take a

* See Dr. Fitzedward Hall's Index, page 90,

tiling in its entirety, or else leave it altogether. Ramanandaon the other hand, says:—"«f§ jpRTTW 3r*OT f^PH: mm%

which seems to bebased on Patanjali's words "?r ^TsffrrshnRfN" sM"-- |«ri£ mmm* Wfm%$& %&"> »s f o u n d i n Mah&bh&shya 4. 1. 78.*Again we find the maxim in the Bauddha section of Sarva-dars'anasangraha (page 14 of Bib. Ind,, and 17 of Jlv&nanda'sedn.), which reads thus:—"if ^T^tfkgf%g^ | ?f 1% f mmt

whichis identical with Anandagiri's exposition. Prof. Gough, whotranslated this chapter rendered the maxim by "semi-effete"—11 Nor is a semi-efifete existence admissible,"

Another excellent illustration of the usage of this nyaya isgiven in the following passage of the Brahrrbas&trat&iparya-vivarana 3, 4. 26. (The Pandit voL TL page 220):—a

\

: \

Other references are the following:—Saptapad&rtM, page26. Vivaranaprameyasangraha, page 21. Ny&yamanjari,pages 248, 249. Advaitabmhmasiddhi, page 340.

I am too weak to construct a house, but I am ivell able tod-stroy one. This is found In Dhundhiraja's commentary onMiulrdrdkshasa iii. 11. Chanakya says—'

1 and then follows the verse "

* Vol. ii8 page 231 of the edition by Dr. Ft Kielhorn, who himself mostkiodly gave me the reference,

9

&c," on which Dhaiidhiraja remarks:—";

kt" II I am indebtedfor this passage to the late learned Librarian at the IndiaOffice, C. H. Tawney Esqr., who has also pointed out to mePancatantra i. 363 as illustrating the nyaya.

The verse reads thus:—

N d ^ ' ' (I

The maxim of the grove of As'oka trees. Apte says " Ravanakept Sita in the grove of As'oka trees, but it is not easy toaccount for his preference of that particular grove to any otherone; so when a man finds several ways of doing a thing, anyone of them may be considered as good as another, and the pre-ference of any particular one cannot be accounted for." For theAs'oka-grove see Bdm&yana 1. 1. 73. The only example ofthis nyaya that I have met with is in S'esananta's tika onS'as'adhara's Nydyasiddhdntadipa, page 11. This work wascommenced in the Pandit for April 1903, but is still incomplete.

The maxim of the stone and clod of earth. Apte, followingthe Vdcaspatyam, explains it thus:—"A clod may be consi-dered to be hard when compared with cotton, but is soft ascompared with a stone. So a person may be considered to bevery important as compared with his inferiors, but sinks intoinsignificance when compared with his betters.'3 Taranathaadds that when it is intended to indicate that there is very littledifferance between two things or persons compared, the kindred

2

10

maxim ^nwhlP&Psnsj is used. With these Apte compares theMarathi proverb " JT^TWT ^te *F3>" "Brick is softer thanstone." The sense, however, is not quite the same; for, accor-ding to Molesworth, the Marathi saying is used <cin ironicalsoftening of a difficulty or hardship but barely surmountable orsufferable, by comparing it with a matter utterly impracticableor intolerable.'1

Is it not much more likely however that the maxim is basedon Brihaddranyaka Upanishad 1. 3. 7,

which S'ankara expounds thus:—u

^p This is referred to in Brahma-stitrabhashya 3. 3. 6. as the "sr^^TEFT^if" and it seems toremind one of the Scripture saying "Whosover shall fall uponthat stone shall be broken; but on whomsover it shall fall, itwill grind him to powder."

A weapon is silenced by a iveapook Perhaps analogous tothe saying "Diamond cuts diamond," or, "Set a thief to catch athief." It occurs in Jnanottama's commentary on Sures'vara'sNaisharmyasiddhi i. 81, where he says:—

Compare with this NUisdra viii. 67 :—

The simile of a Lamp without oil [ that is, from which theoil has burnt-out]. Raghun&thavarama explains it thus:—

11

I have met with the following example of the nyaya inYogavdsistha 2. 1. 44, a chapter entitled g f qfoi* ;—

nFor the nyaya grw^R^Er ftrw^^ s e e the Third Handful

of Popular Maxims; and for f f w^mTT% see Ved&ntas&ra,pp. 55, 57, &a, and Manual of Hindu Pantheism, pages109, 110.

I)The maxim of the snahe and its coils, The expression occurs

in BrahmasDira 3. 2. 273 and is explained in the bhdshya.They read thus:—"s^q^rq^xWFf f *^5C*t II

\ fg II Dr. Thibaut's translation is

as follows:—"But on account of twofold designation, ( the rela-tion of the highest Self to the individual soul has to be viewed)like that of the snake to its coils We therefore look on therelation of the highest Self and the soul as analogous to that ofthe snake and its coils. Viewed as a whole the snake is one,non-different, while an element of difference appears if we viewit with regard to its coils, hood, erect posture and so on." It isakin therefore to the expressions "a forest and its trees," "alake and its waters," so often used by the Vedantists as illustra-tions of identity. The explanation given by Tar&niltha in theVdehaspatyam does not coincide with the above. He says:—

:" n

12

The maxim of striking the sky with one's fist. A vainattempt at an impossibility. It occurs in the Jaimini chapter ofSarvadars'anasangraha ( page 133 of Bib. Ind. edition, andp. 151 of Jivananda's) as f o l l o w s : — c % f

g " 0 Prof- Cowell has rendered it thus:—"Therefore,as we can prove that authoritativeness is both produced andrecognized by means of something external, the Mimamsa tenet'authoritativeness is se!£-provedJ is like a gourd over-ripe androtten. This long harangue of our opponent, however, is but avain attempt to strike the sky with his fist."

Much older instances of the employment of the nyaya arethe following:—Tantrav&rtika, page 170, "q^y rgtfT^T^T g RTT-*i<?R5rf? i q£ ^ | ^mtsrs? f^rsfrcr 3%%:" 11 [With thiscompare the words of a great modern preaeher-Dr. Maclaren-"Logic without Revelation is like a spinning-machine withoutcotton, busy drawing out nothing" ]. Pancapddilc& page 43,line 19, "r

g Then, in Nyayakandali, page56, line 6, we find the cognate expression "spn T%f "RT T ?TJJI-

t vim ^nqT^T^", and again in Nyuyakanika,page 219.

it WTO; IIThe appearance or disappearance of a quality (or char-

acteristic) produces a corresponding change in the subject ofit. This nyaya is the second line of Naiskarmyasiddhi ii. 35,the first being "^[iTiTTqTf^RI^T^fw^^^T|[%:'5 fl Although itis included in Raghunatha's list, it ought not, strictly speaking,to find a place amongst popular maxims) but I insert it inorder to make a necessary correction in the printed text of theSarvadaras1'anasangraha where it is quoted. On page 161

13

of "the Bibliotheca Indiea edition, and on page 182 of thatprepared by Jiv&uanda Yidy&sagara, we read "

Tf s*f*NwT% m&R" and this bad reading of courseaffects the translation as it appears on page 244 of the volumeprepared for Triibner's Oriental Series by Professors Co welland Gough. The explication given in Vdchaspatyam is as

follows:—"«

The maxim of a camel's eating thorns. This is not in Raghu-natha's list, but in the V&caspatyam it is explained thus:—

5TfT%:?5 II I regard this, however, as quite beside the mark.In Brahmasutrabhdshya 2. 2. 1. Shankara, after combating atlength the Sankhya theory, that objects are in themselves,

says:which Dr. Thibaut renders—f:And, further

although the sense-object, such as sound and so on, is one, yetwe observe that owing to the difference of the mental impres-sions (produced by it) differences exist in the effects it produces,one person being affected by it pleasantly, another painfullyand so on." On which Anandagiri says:—"^r^T^Tflr I

V&easpatimis'ra, explains the same passage in the Bhdmatiy

(pp. 380-1), pointing out that things are nob in themselves essen-tially pleasent or unpleasent, and that what causes pleasure toone may be painful to another, and that even the same thingwhich at one time is agreeable may at another time be the re-verse. Otherwise thorns would be as acceptable to men as they areto a camel. Here are his words:—"

14

\5 ^

i[fir WofNfH". A camel, then, eats thorns because it likes them;a man does not eat them because he does not like them. Maynot the maxim, therefore, be the equivalent of our"W7ia£'s oneman's food is another man's poisonf' Mr. M. R. Telang haskindly pointed out Vikramdnkadevacarita i. 29. as illustrat-ing a camel's love of thorns.

Whilst seeking for one thing lie loses another. The sayingappears twice, in this form, in the Sarvadarsanasangralia.The first instance is in the Arhata Section (p. 27 of Bib. Ind.and 33 of Jivananda's edn.), translated by Professor Cowell:—

f T% TT fTqTcr:" I " If in yourwish to escape this difficulty, you assert that 'the perceptiondoes not follow the object in being insentient/ then there wouldbe no perception that the object is insentient, and so it is acase of the proverb, ' While he looks for one thing which hehas lost, another drops!'

The second example, from the Akshapada section (pp. 118and 134), is as follows:—c

"Nor may you retort on us that we have fulfilled the pro-verb of 'seeking one thing and dropping another in the search,'since we have abolished happiness as being ever tainted withsome incidental pain &c."

* The printed text wrongly reada ^ ^ ^ for

15

In the Khandanakhandakhddya (page 447 ) and in Malli-natha on Tdrkikaraksd, pp. 7 and 25, we meet with the nyayain another form, namely "q^ f?Sfc*T#TSq? 5T T %" whichmeans " Whilst trying to reunite one [piece of a broken vessel]another falls off.33

The maxim of two fruits attached to one stalk. Used bywriters on Alankara to illustrate a particular kind of Parono-masia, namely the coalescence of two meanings under oneword. It was first pointed out to me by Mr. F. W. Thomas,Assistant Librarian to the India Office, he having met with itin the commentary on Kdvyddarsa ii. 310. I have since foundit in use in the Alankdrasarvasva, Kdvyaprad%iia, Sdhitya-darpana, Rasagangddhara, Alankdralcamtubha, and Sdhitya-kaumudi, in each case under the figure %tf. The maxim findsa place in Marathi literature also, and is regarded by Moles-worfch as equivalent to our proverb "Killing two birds with onestone."

The maxim of the buds of the Kadamba tree. They aresaid to burst forth simultaneously. As, for example, inHemaeandra's Paris'ishtaparvan i« 241:—

In the Nydyamanjari, pages 214 and 228, and in theBhdshdparichchheda (verse 166) this nyaya is given as anillustration of the way in which sound is produced. The last-mentioned reads thus:—

16

The commentary, Siddhdntamuki&vali, however, explainsand this is the form given to the maxim

in the Vdchaspatyam which explains it as follows:—

5Tfi%:" ll In Vedantin MahMeva'scomment on Sdnkhyasiltra V. 103, we have a third form,namely iff

The maxim of treacle on the elbow. Used of somethingtantalizingly inaccessible. It is found in Udayana's Atmata-Mvaviveka, page 2 6 : — ^ ^ff

II Then in theAkshapada chapter of Sarvadarsanasangraha (page 116 ofBib, Indica, and 132 of Jivananda's edition) we read:—

?T% %£&*£' ll which Prof. Co well trans-lates as follows:—"But is not your definition of the swrnmumbonum, liberation, that is, the absolute abolition of pain, afterall as much beyond our reach as treacle on the elbow is to thetongue; why then is this continually put forth as if it wereestablished beyond all dispute ?" In a footnote he says, ''Com-pare the English proverb 'As soon as the cat can lick her ear.'"In the Vdchaspatyam, however, the njaya is explained an mean,ing the absence of a thing, not its inaccessibility. It says:—

*TfT%:" II The St. Petersburg Lexiconv. cpRtforjj fCT) renders it "like a ball on the elbow."

17

The maxim of the crow and the Palmyra fruit A crowalighted on a Palmyra tree, and at the same moment some ofthe fruit fell on its head and killed it. The maxim is thereforeused to illustrate a startling and purely accidental occurrence.It is well explained in the Kds'ik&vritti on Pdnini 5. 3.106( as quoted by Dr. Eggeling in a footnote to Ganaratnamaho-dadhi iii. 195):—c

mwm

II

We find the saying in Panchadas'i ix. 12 as follows:

^ ^ || And again in Anandavardhana's Dhvanyaloka ii 16,and in Nydyavdrtihatdtparyatlkd, page 401. There is a capitalexample of it, too, in the following verses of the Nydyamanjari(page 106 ):—"srfw WRFRf p f f l ^ i p f ^f^C II 5HTM

WTWTII In his commentary

on S'antiparva clxxvii. 11, Niiakantha Govind gives another,and less probable, definition of the maxim. He says:—

WT m$ d ^ 9 i ^ " II Moles worth explains it thus:—"Said when any occurrence synchronizing with, or immediatelyfollowing, some other seems, however in truth independent ofit, to have been occasioned by it;—as the fruit of a Palmyrafalling at the alighting upon it of a crow, may appear toin consequence"

18

ItThe maxim of the eooamination of a croiv's teeth. Used of

any useless and manifestly fruitless enquiry. It occurs in theBuddhist treatise Nydyabindutikd, page 1, and again on page3, line 8. Also in S'ankara's bhashya on Katha- Upanishad i. 25

m%fii% i&pe^qft^TT^ 3?Tfmaplnt srfsrffsr" u We find it tooin Abhinavagupta on Dhvanydlolea lii. 19 (page 163 of PanditBurgHprasada's edition ) as follows:—"sjwjtejr ^W§ *n Wr f

rfS^ff: \ ^T^^OTfr^nm^^W W^TTW W^:5? ll It appearsalso in Paneap&dikcl, pages 53 and 68, and in many worksbesides. In Nydyamanjari, page 7, line 5, it takes the form

The maxim of f/i6 crow's eyeball Crows are pupularly sup-posed to have only one eye, which, as occasion requires, movesfrom the cavity on one side into that on the other. The maximis used of a word which appears only once in a sentence butwhich applies to two portions of it; or of persons or things ful-filling a double purpose. I have met with it in the formersense in Svatmarama's Hatikayogapradipikd iv. 105

uf%f^ |-^%:

5*fr9tf%lh 3R"%*f j" on which the commentator, Brahmananda,says "ftf&ftfo T TT%3TT ^ T%WT ^ OTW&." Also in Abhi-navagupta's comment on Dhvanydloka iii. 1, *%

where he remarks

II 0^ its use in the Second sense, we have aninteresting example in Kamandaki's Nitisdra, a work ascribedto the third century before Christ. Chapter xi. 24 reads thus:—

19

\

The maxim of catching at straws. The being driven fromone argument or position to another equally untenable. Tara-nltha says

5Tfl%:" M The expressionsH <=*>*??'? occurs in the Arhata chapter (p. 25 of Bib.

Ind. and p. 31 of Jivananda's edition ) of the Sarvadars'ana-sangraha, and again in the Panini chapter (pp. 142 and 161);and in both places Prof. Cowell has rendered it "like a drow-ning man's catching at a straw." We have the same, thoughnot as a compound, in Naishkarmyasiddhi i. 76 ,—"^ f^r-^ftsft 5PT3T fW ^TW^^rrf•" It appears also in Nydyamanjartpage 183; and again, as follows, on page 551:—

ti I n

Tantravdrtika 1. 3. 18 (page 213) we have the maxim in thefollowing couplet:—"ar&ra w %smr g ^ a b r smtmh i

ni?' (I

In expounding BrahmasAtrabhdshya 3. 3. 29, Anandagiriquotes Amarkos'a 2. 4 166 (sf# ^ $^t %$- *^mm ^ f f ^ )

as follows:—"^rg- ^rnft l^TW^3:Tw|5fTfT%l^?l Does thisthrow any new light on the date of Amara ? In his Historyof Indian Literature (page 230), Professor Weber tells usthat the Amaralcos'a cannot be widely separated from thosedictionaries which we know to belong to the eleventh, twelfth,and following centuries; whilst Professor Macdonell, in hisrecently issued History of Sanskrit Literature (page 433)assigns that work to about 500 A. D*

The maxim of a frog in a well. It is applied to an inex-perienced person brought up in the narrow circle of home, and

20

ignorant of public life and mankind. "Home-keeping youthhave ever homely wits" (Two Gentlemen of Verona i. 1).The following passage from Prasannardghava-N&taka i. (page13) illustrates the use of the term:—"sp

" II So, too, UpamitibhavaprapancA, page 828:—

The maxim of the pots attached to the water-wheel of a weltAs the wheel revolves, some of the pots are going up and othersare going down; some are full whilst others are empty; and soit is applied to illustrate the changes and chances of this mortallife. This is well put in Mriehchhakapika x. 60 :—

IIT&ran&tha's explanation of this maxim is extremely tame, notto say nonsensical! According to him, it is intended to teachthat as a pot is raised by the water«wjheel from a deep well,so, by means of instruction, the essence of the S'astras is drawnup, deep though they are by reason of their complexity ! Seethe cognate qfi^ymrn in Second and Third Handful.

IIThe maxim of the limbs of the tortoise. Its meaning and

application will be apparent from the following passage takenfrom the S&nkhya section of Sarvadarsanasangraha (page150 Bib. Ind. and 170 of Jivftnanda's edition):—"?mr

21

II ^rot. Cowell renders it thus:—"As the limbs of atortoise, when they retire within its shell, are concealed, and,when they come forth, are revealed, so the particular effects, ascloth &e., of a cause, as threads &c, when they come forth andare revealed, are said to be produced; and when they retire andare concealed, they are said to be destroyed; but there is nosuch thing as the production of the non-existent, or the destruc-tion of the existent/' Very similar language is used by V&ehas-pati Mis'ra, too, in his Sdnkhyatattvakaiimudi 9 and 15. Seealso, KshiiriJcd-Upanishad 3, and Oitd ii. 58.

The ny&ya stands thus in Tanimvdrtika 3, 4 1:J J On applying

to my friend Mr. Arthur Venis for an elucidation of the nyayahe replied as follows:—"I have always understood it as themethod of granting to your adversary what later you mean torefute, for which another common expression isThe word ^pir ig elliptical for f[% TT5 that is, having admit-ted your adversary's point, you proceed to the f^^n or discus-sion of it." This view seems to be confirmed by the fact thatin S'dstradipiled, pages 615, 666, 707, 710, and 739, it takesthe form of "f«rf f ^WT f F RT?" and that in S'abara on Jaimini11. 3. 16, and 12, 2. 11, we read at the close of each "

In his Saddars'anacintaniM, Mr. M. M. Kunte givesthree different renderings of the expression. On page 6$0(where it is attached to the title of the adhikarana) itsmeaning is said to be "a point already discussed," and heclaims for it the authority of Madhava; then, on page 1999, it

22

ii tendered "an adjustment not founded on fact;'3 and, finally,on page 2040, " the examination of a subject after merelygranting an opponent's statement." This third renderingcoincides with that of Mr. Venis.

I may add that Prof. Ganganatha Jha, tells me that a panditwould explain the term thus:—"

Or, as the Professor himself puts it, " the bhasya has introducedcertain points of discussion simply for the sake of argument,in order to exhaust all possible alternatives with regard to thesubject matter of the adhikarana." I have not met with thenyaya anywhere but in works on Mimamsa.

N"Leaving the milk suitable to the dyspeptic, he enjoys the

sour gruel" The nyaya is found in this form in the Akshapadasection of Sarvadars'anasangraha (p. 118 of Bib. Jnd.edition and p. 134 of Jivananda's ed.) as follows:—"?f

Prof. Cowell translates it thus:—"But if you give up the viewthat liberation is the manifestation of happiness, and thenaccept such a view as that which holds it to be only the cessa-tion of pain, does not your conduct resemble that of the dys-peptic patient who refused sweet milk and preferred sour rice-gruel? Your satire, however, falls powerless, as fitter for somespeech in a play [ rather than for a grave philosophical argu-ment]/1 There can be little doubt however that Madhava tookthe nyaya from Udayana's Atmatattvaviveka where it appears(on page 56, line 5,) as " ^ T%FTI know ot no other instance of it, and it is not in Raghunatha'sLaukikanaya8angraha.

23

tlThe maxim of the bald (or bare-headed) man, and the

woodapple. Vardhamana (III. 195) explains it thus:

c T I I f i f S p ^ 5 # q ^ p r t U Bhartrihari, in his NUi-sataka 90, brings the bald man under a palm tree:—

This maxim belongs to the same class as ajv*H$miift<r and3 which see.

The maxim of'ruminating on ether. Equivalent to beatingthe air. It is found twice in the Sarvadarasanasangraha. First*in the Ramannja section (page 57 of Jivananda's edition, and47 of Bib. IndO:—^^^S^PfdiTS^Tm^", which Prof. Goiigirenders " All this is about as profitable as it would be for B ru-minant animal to ruminate on ether." Secondly in the P&ninisection (pages 162 and 143 respectively):—"d^

'?5 rendered by Prof. Cowell by "All this is only theruminating of empty ether." In the NydyamanjaH pageit appears in a slightly different form, in the expression "^H?si%l%w^;" aI1^ in S'cU'ikd p. 154, and Fydyamakaramda,page 129, we meet with

uThe maxim of a continuous rush of sheep. It is wed to

indicate the blind following of others like a flock of sheep.So the Vdchaspatyam, which says:—"u|fot»Mi+f4M

24

mm awrer srfT%:" tiThe expression occurs in chap. viii. (page 214) of the Kdvya-prakds'a where a very helpful note of Mahes'aehandra's will befound; and also in chap, vi, page 188, of the 8dhityadarypafia3

which however, Mr. Pramadadasa Mitra has rendered, "inpursuance of established custom."

It is found, also, on pages 86 and 125 of Abhinavagupta'scommentary on the Dhvany&loka, and in the opening part ofK&vyapradipa viii. (p. 327). There seems to be muchdifference of opinion as to the correct form of the first word ofthe maxim, since it appears in the four varieties of

The maxim of the tongue [smeared] with treacle[in order to dis-guise an unpalatable draught]. The Vdchaspatyam thus explainsits use:

An excellent example of this is found in K&vyapradipa, p. 7:~

It is employed in a similar manner by Abhinavagupta in hiscomment on Dhvanydloka 111. 30, and by the author of Pada-manjari in the early part of his work (the Pandit x. 254);and, somewhat less clearly, in Bhdmati, pages 342, 534, andNy&ymfat^t&tparyatikd, pages 438, 441.

25

HThe maxim of the cattle and the bvll. In the Pandit for

October 1867, Eajar&ma S'astrl expounded it thus:—"q^ ^

II That given in the V&chas-patyam is somewhat fuller:—"

f It In his exposition of Manuviii. 28, where six classes of women are enumerated as havinga claim to the king's protection, KuMka says:—"^^ ^M^>

7%R:" II The commentatorsRaghavananda and Govindaraja also quote the maxim in thesame connection, and we have it in Kdvyapradipa vii. 11(page 300). Vacaspatimis'ra, too, makes frequent use of it.It occurs in Bhdmati, pages 518, 536; and in Nyayav&rtika-tatparyatiJca, pages 11, 118, 119 and 404. It belongs to thesame class as

The maxim of cowdung as a milky preparation. Some stupidperson is supposed to argue that cowdung is made of milk, be-cause it comes from the cow; hence it is used to denote an utterlyabsurd argument or statement. It occurs in Vyasa's bhashyaon YogaaMra i. 32. He says:—"

M On which the Yogavdrtika remarks:

" II See, too, Ny&yav&rtikat&tparyatikd, p. 435.

It is found also in the Bauddha section of the Sarvadars'a-nasaibgraha (page 18 of Bib. Ind. and 22 of JivSnanda's edi-tion) in the following sentence:—"ip

^ w h i c l i Professor Gough renders" Thus this argument which you adduce to prove that there is

4

26

difference between subject and object, turns oat a mere absurd-ity, Uke mUhy food made of cowdung"

The compound jfUjqmmflq is included in Ganaratnamaho-dadhi ill. 196, but Vardhamana did not explain it.

The maxim of day-break in the vicinity of the tott-col-lectors hut. A man, anxious to avoid paying toll, takesanother road, but losing his way in the dark, finds himself, atday-break in the vicinity of that very toll-gate! The sayingis employed to illustrate s^Mi&Ni, as Prof. Cowell puts it;that is, failure to accomplish a desired object. It occurs in theP&nini section of Sarvadars'anasangraha as follows:—

f ;", which is thus rendered by Prof.Cowell:—"But even on your own hypothesis that there is acertain thing called sphota which expresses the meaning, thesame untenable alternative will recur which we discussedbefore; and therefore it will only be a case of the proverb that'the dawn finds the smuggler with the revenue-officer's houseclose by\ This, however, is only the inflation of the world offancy from the wide difference between- the two cases/'

S'riharslia, too, used the simile in his Khandanakhanda-.hhddya( page 35 ) :

^r" H See also Siddh&ntales'a, pages 40 and 116;Vivaranaprameyasangraha, page 62; Advaitabrahmamddhi,pages 63, 146, 219, 371; Citsukhi, I 12; ii. 24 (Pandit iv.518; v. 510), and Kuaumdnjali iii. 16 (page 496).

The maxim of the letter made by the wood-worm ghwna.This worm bores holes in wood and in books which sometimesassume the shape of a letter of the alphabet; hence its use to

27

intimate the occurrence of something quite accidental. Here isVaxdham&na's(iii. 195) description of it:—"^uTlfa

i ?ri|w ^ g ^ o N ^wrflrwrolf d ^ n y ^ l ^ " y

The simile is found in the opening part of the Prasanna-rdghava (page 9) as follows:—"^ furr^n^T^ *!$& Mm^AjrftT ipfH* *P<d[4 3% <Ef§5# qR:" II Also in Edjatarangini iv.167:—^^^RT^rTR; &CCIT f^f ^ *? jpsj i f^ i

?' II M&gha iii. 58 may also be referred to.

The maxim of the moon and its light Used of two insepar-able thing* It is found in Anandagiri's S'ankaravijaya, page124:—"scff: ^t^f^ntff^T ^ t » IT s^rfe^^^

The maxim of the pwnishment of Mdndavya for the crimecommitted by robbers. The story of the Rishi Ani-Mandavya istold at length in Adiparva cvii, cviii. Whilst he was practisingsevere austerities, in conjunction with the mawna-vrata, somerobbers concealed themselves and their plunder in his As'rama.The king's guard found them there, and, believing the sage tobe implicated in the affair, carried him off together with themand impaled them all together! Mandavya was eventually re-moved from the stake, but its point (scoft) remained in him;hence the name, given him by the people, of Am-Mandavya.The maxim is found in the Pftrnaprajna chapter of Sarva-darsanasangraha (page 73 of Jiv&nanda's edition, and 62 ofBib. Ind):—4

: ' ' || But its earliest occurrence is in At ma-tattvaviveka, page 70, line 15, where we read "i

28

U audit was from this source thatthe Khandanakara, too, derived the ny&ya together withseveral pages of context! Compare pages 633-636 of S'rtharsa'swork with pages 70 and 71 of Udayana's.

IIThe maxim of the men with wmbrettas. The thought here

is of a crowd of men, many of them with umbrellas up, and soall seeming to have them. Its application will be apparentfrom the examples which follow. We have one in S'ankara'sbhashya on Katha-Upanishad iii. 1

f" II Again, in his bhashya on Vedantastitra 3. 3.34,where the same text is expounded:—"^^ Rj^^n^cq^ ^ #w

^ ft^^" IIOn the former of these two passages, the commentator GopalaYatlndra says:—c%

I have met with the maxim in the Kuvalaydnanda alsounder the figure 3|psr, and in Ananetagiri on Brahmasiitra'-bhdshya 1. 2. 11; 1. 4. 12.

But the nyaya is found long before S'ankara's time, andperhaps originated with S'abara, in whose bhashya on Jaimini1. 4. 28 we read "sin Tantrav&rtika 1. 4. 13

The maxim of darlmess and the lamp. This is found in theVeddntasiddhdntamukUvali (page 125) where we read:—

29

ST 3 ^ <W: t f^# tn# iR!T ' ' U "Hence the well-known illus-tration of darkness and the lamp:—Thus that dullest of dull-heads who would cognize Nescience by means of a pram%a,would forsooth go looking for darkness with a brilliant lamp."

This verse is most probably based on that of Sures'vara inTaittiHyavdrtiha 2. 1. 177:—

The maxim of the burnt cloth. When a piece of cloth, or aleaf, is thrown into the fire and consumed, its outline is stillvisible in the charred remains; and this the Vedantists use toillustrate the unreality and unsubstantiality of all phenomena.It occurs twice in Niisinihasarasvati's commentary on theVed&ntas&ra, namely on pages 55 and 66, as follows:—"

i" w (Page 55).

w ft ff TTW(Page 66).

The maxim of the stick and the cakes. If a number of cakes(ehap&tis) are attached to a stick, and the stick is carried offor eaten by mice, the inference is that the cakes have sharedthe same fate. The application of the maxim is obvious. Inthe S&hityakawmudi (xi. 8), and in the Kuvalaydnanda(page 244), it is used to illustrate the figure 3T fq"f% and

respectively.

30

l n & ii

: $T wral

M«I

II (Euv).See also Brifaid&ranyakopanislix^-bhd^^ page

909, verse 135.

IIThe maxim of a lamp on the threshold. A lamp so placed

gives light both inside and outside the house, and is thereforeused as an illustration of anything which fulfills a doublepurpose- S'abara refers to such a lamp in his bhashya onJaimini 12. 1. 3:—"^

There is a similar expression, too, in Kuvalaya-nanda, page 97. Another good example of the nyaya isfound in the commentary on SaptapaddrtM, page 52. Thetext stands thus:—"^ZTRH^i ^»44^^^N^f% II STHTWr-W^r^gr if 3TFrcWT?cEFPRT ?i%m?' II o n w M c h Madhava Sara-svati remarks:-—- ^

My friend Professor Cowell pointed out another instanceof the use of the nyaya in Anandagiri's S'ankaravijayaxi, page82. The maxim is akin to «pipT%ift<acfr N and

* The author of Ramgangddhara finds fault with this definition. Seepage 487 of Durglpraslda's edition, Bombay 1888.

31

The maxim of the lost horses and burnt chariot This isbased on the story of two men travelling in their respectivechariots, and one of them losing his horses and the other havinghis chariot burnt, through the outbreak of a fire in the villagein which they were putting up for the night The horses thatwere left were harnessed to the remaining chariot, and the twomen pursued their journey together. Its teaching is—unionfor mutual advantage. That the story is very old is clear fromthe fact that the saying is quoted in the 16th vdrtika ("&pfHft

to Pdnini 1. 1. 50, and again in S'abara'sbhdshya 2. 1.1. It appears also in Sures'vara's Brihad&ranya-bhdshyavdrtika 2. 1. 38, which reads thus:—"

f ^ snf Wgpri^wrf Iwf^riTf^r:" I) On whichInandagiri says:—"sffirfriftft Ttwf €Fg *n*ffi$m*ft trff

Ramatirtha, too, quotes the maxim in his comment on theVeddntaadra (page 93, line 3):—^g

d'9? of which the following translation isfound in The Pandit for May 1872:—"The Vedic text 'Theworld of progenitors is attained by works/ can be explainedaccording to the analogy of two men, of whom the horses ofthe one are lost and the chariot of the other burnt [for thehorses of the latter may be yoked to the car of the former, andthey may travel together; and in like manner, constant andoccasional works, though no special result has been recordedof them, may supply a cause for the attainment of the worldof the progenitors, which requires some special works as acondition]." See also Tantrav&rtika, pp. 15, 709, 832, andBhdmati, page 81.

uyoung fawn cannot stand up against a full-grown lion.

32

This is found in the Akshapada chapter of Sarvadars'ana-sangraha (page 136 of Jtv&nanda's, and 119 of Bib. Ind.):—

which Prof. Cowell renders, " This pretended inference will nomore stand examination than the young fawn can stand theattack of the full-grown lion." Compare c'Hk

" I) of S'dlikd, Page 94, and see the ny&ya "«f%: &c." in Second Handful.

The Palas'a tree is not deft when the axe is applied to theKhadira tree. The saying is used to indicate that two objectsare essentially distinct. I have met with it in three of V&cas-patimis'ra's works.

It occurs in Bhdmati 2. 2. 28 (page 438 ) in the followingconnection, "^^cf As(f|«H#i4j|4Uct>k4j% 51%^! 5

Then in Yogabhdsyatikd i. 7 we read:—"

II

And very similarly in Nydyavdrtikatdtparyatikd3$a,ge 67:

I " II But he is not the onlywriter who makes use of it, for in Advaitobrohmasiddhi,page 93, we read:—"f II ^or earlier references to this ny&ya, see theSuperaddenda to the Third Handful.

33

The bride is not married for the destruction of the bride-groom. This is found in Brahmasdtrabhdshya 4 1. % and inthe Purnaprajna chapter of Sarvadars'anasangraha ( page 63of Bib. In&, and 75 of Jivananda's edn.). It occurs also inJivanmuktivivelm, page 101 (line 4 from bottom). In theVdcha8patyam and in the Laukilcanyayamngraha, the max-im is given in the "positive form, viz.with the other as a possible variant. Taran&tha explains ifcthus:—"

g M We have a reference to "poi-son-damsels" in Kathdsaritsdgara xix. 82, which reads thus:—

f:5? II In a foot-note to his translation*of the passage,Mr. Tawney says, "One of these poison-damsels is representedas having been employed against Chandragupta in the Mudra-Rakshasa. Compare the xi th tale in the Gesta Eomanorum,where an Indian queen sends one to Alexander the Great.Aristotle frustrates the stratagem."

The maxim of the washirag off of mud. It is evidently de-duced from Panchaiantra ii. 157, a verse" intended to strengthenan argument against the possession of riches under any circum-stances, and which reads thus:—"g*rfs| ppr f%%fT d^lfo *Tgsnran T I WI3riTr% *W® f?T?mbf *R^" II " I f a man desireswealth for charitable purposes, even to him it will bring nogood; for, better than the washing off of mud is the keepingaway from it altogether." The nyltya is therefore the equiva-lent of our "Prevention is better than cure." In his bhashyaon BrahmasMra 3. 2. 22. S'ankara twice quotes the second lineof the above couplet; and, in commenting thereon, Anandagiriuses the maxim three times. I t is again applied twice by him

5

84

on Brahmastiirabhdshya 4. 1.16. as follows:—a

See also Bhdmati and Bhdshyaratnaprabhd on the saine, andVivaranaprameyaamigraha, pag * 97, line 14?,

IIThe maxim of the lame man and the blind wan. The con-

ception is that of a lame man mounted on the shoulders of onewho is blind, so that the former is furnished with the power oflocomotion and the latter with sight. It is intended to illus-trate mutual dependence for mutual advantage, as exemplifiedin Sdnkhyakdrihd 21, the text of which, with Colebrooke'stranslation, is as follows;—"g^w ^?Rm %3W*I PIT 5TWRT I

r: wti" ll "For the soul's contempla-tion of Nature, and for its abstraction, the union of both takesplace, as of the halt and blind. By that union a creation isframed." V&ehaspati Mis'ra ignores the illustration, but PanditT&ran&tha has a helpful note on it, He says:—"

i

IH^J

9J4:" U The above hdriha is quoted on the last page of theSankhya section of Sarvadarsanasangraha, and is precededby a very clear explanation of the maxim.

IIThe maxim of the moving of the bird-cage. An illustration

of the power of united effort. In a discussion on prdna, underVeddntasiltra 2. 4. 9, S'ankara introduces this maxim and

35

explains it thusj—"sr

Dr. Thibaut translates the pas-sage as follows:—"But, an objection may be raised, the thingmay take place in the manner of the moving [of the?] bird-cage. Just as eleven birds shut up in one cage, may, althougheach makes a separate effort, move the cage by the combinationof their efforts, so the eleven pranas which abide in one bodymay, although each has its own special function, by the com-bination of these functions, produce one common functioncalled pr&ua."

The vigilance of the watchman after the house has beenplundered by thieves. Equivalent to our proverb " Shuttingthe stable door after the horse is gone." It occurs in Khandarnakhandakh&dya, page 45:—"IM ^

t IIHe went to crave the leavings of the oil-seed, and had in"

stead to agree to give 16 measures of oil Used of one com-pletely worsted in argument. I render fifasn^ ia accordancewith its meaning in Panchatantra iii. |The maxim is found in the Purnaprajna section of the Satva-dars'anasangraha (page 63 of Bib. Ind., and 75 of Jivfi,-nan$a):—"^which Prof. Gough render:—"And thus it must be allowedthat, in raising the objection, you have begged for a little oil-cake, and have had to give us gallons of oil."

IIThe maxim of the grinding of that which is already ground.

Fruitless reiteration, unproductive repetition. The oldest in-

.86

stance, known to me, of the employment of the nyaya, is byS'abara on Jaimini 9. 2. 3:~-~"*f f| f w w %fsf ?&cpf spg; f E CWT ^W^5?. It occurs again in 12. 2. 16, and in Tantrav&rtika,pp.54 and 477. We find it likewise in S'ankara's bhaehya onKena-Upanishad 32:—'%f% ^ R ^ F ^ ^ T ^ W JW: f^Plw: %»

5W: ^TKlf II? and in Sudars'an&rya's com-ment on Apasiamba-Grihyasnira xiv. 9 ("g^R «q%

where he says " 5 5 ^ #1T5TI^C^W ^W * §?? || Compare g w ^ j ^ R in Second Handful.

Trying to remove the dimness of a lamp by lightinganother. Used of foolishly Superfluous and misdirected effortIt occurs in Khandanakhandakh&dya, page 294:—"^

^ S f:" II I» a footnote, the editorsays:—"H $§ t

In Upades'as&hasri xvii. 41 (page 215), we read:—"

Iand, in Sures'vara's BrihaddranyahavdriiJca 4. 3. 501:—"s

:" 11 See also Nydyamanjari, page 625, on Nydyasutra5. 1. 10.

The maxim of the destruction of the chief antagonist Theprinciple that when the most formidable enemy has *beendefeated, the less formidable are already virtully overcome. Inthe bhashya on Veddntasiltra 1. 4. 28

) we read:—"^

:" II Here, there is undoubtedly a playon the word spsftsf, the Sankhya theory of the Pradhana beingthe chief antagonist met and overcome in the foregoing S&tras

37

and bhiishya. The same expression appears again in thebhashya on SMra 2. 1. 12, and the maxim is found, too* in theEamanuja chapter of Sarvaclarsanasangraha (page 54? ofJivananda's edition, and p. 45 of Bib. Ind* edition ).

^ IIThe maxim of an eternal series of seed and shoot As the

seed produces the shoot? so the latter in turn reproduces theformer. Each therefore is a cause and an effect. The maximis met with very frequently in the literature. We find it inBrahmas'&trabhdshya 2, 1, 86 (on the eternity of the world) asfollows:—"if

which is rendered thus by Dr. Thibaufc:—"Withoutmerit and demerit nobody can enter into existence, and again,without a body merit and demerit cannot be formed; so that—on the doctrine of the world having a beginning-—we are ledinto a logical see-saw, The opposite doctrine, on the otherhand, explains all matters in a manner analogous to the case ofthe seed and sprout, so that no difficulty remains," It occursagain at the end of the ohdshya on 3, 2. 9, Also 111 the Arhatasection of Sarvadars'ariMsaMgralia (page 81 of Bib, Ind., and87 of Jiv&nanda), in Rarnatirtha's commentary on Veddnta-8&ra (page 110), and In Panchapddik&} page 12, line 12.

* IIThe maxim of the Brdfmians and the mendicants. In such

a sentence as gfffprT WUWW TT: fTferr PT«r the separate men-tion of the latter, who are really included in the former term,merely emphasizes their position as a special part of the generalbody. It is thus the exact paralled of the Tifc^fat^TO a n ( i oithe ?np<Tcrf3}3«3TO. Ifc ^s use(l ^y S'ankara three times in hisexposition of the Veddntasuiras, namely under 1. 4 16, 2. 3.15, and 3. 1. 11; but I forbear to quote his words, for without a

mlengthy portion of context they would be unintelligible. I tappears also in Tantravdrtika, pages 423, 590.

The maxim of the Brdhmans and Vasishtha. This is ofthe same type as ^p&rtrf^T^^^r? which see. Satyavratagives as a reference "g^^-^snssr ," i. e. Patanjali on Pdnini1. 3. 3. But the reference is a pure delusion; and I think Imay safely say that the maxim is not to be found in any partof the Mahdbhdshya. It would not be unreasonable, however,to infer that the author of the Padamcmjari had this nyaya inview when he penned the following:—%f spRf tfft'SEHtefl1

C ^ i( The Pandit, vol. x, page 282). CompareSecond handful.

nThe maxim of the Brdhmana-ascetic. The WTRW is a Buddhist

ascetic, and therefore not a Brahman,—but the expressionsmrsisrepj? implies that though now a Buddhist he was formerlya Brahman. The maxim is used by the authors of the Kdvya-prakdsa (page 68) and the Sdhityadarpana (article 257 ) inexactly the same connexion. After giving an example of 'sug-gested meaning' in the form of 'semblance of contradiction3

the author of the latter work says;—a

?? which Mr. Pramadadasa Mitrarenders thus:—"Here, from the absence of the particle fq-after the words srfj f &a, the semblence of the ornament named1 contradiction? is suggested. The suggested meaning, thoughstrictly what is ornamented, is figuratively spoken of here asthe ornament, with reference to its being an ornament in ano-ther condition [i. e. when it is expressed, not suggested], justas we use the word Brahman-mendicant, which, though it

etymologically means an absurdity, viz. a mendicant, or onenot a Brahman, who is a Br&hman, tropically signifies one whowas a Brahman."

IIAlthough the garlic has been oaten the disease is not cured.

This proverb is applied as follows by Nrisimhasarasvati in hiscomment on the opening verse of the Veddntasdra:

It is found also in Veddnialcalpataruparimala} page 37.

IIThe maxim of a beggar's obtaining a firm footing [in a pat-

ron's house]. Perhaps approaching our "give him an inch and hewill take an ell." Taranatha explains it thus:—"s

uIt occurs in the Bauddha chapter of Sarvadars'anasangraha

(page 14 of Bib. Ind. edn.) as follows:—4

^ IIHere is Prof. Gough's rendering:—" The Madhyamikas, ex-cellently wise, explain as follows, namely that the doctrine ofBuddha terminates in that of a total void ( universal baseless-ness or nihilism ) by a slow progression like ihe intrusive depsof a mendicant, through the position of a momentary flux,and through ihe (gradual) negation of the illusory assurancesof pleasurable sensibility, of universality, and of reality."

I have met with one other example only, namely in Venkata-natha's Tattvamuktdkaldpaf page 254:—"

40

\\ The subject under discussion here isFor the cognate expression in? sc*nfti>? see the Second

Handful.

^ iiThe nyaya of a gem or charm &c [ as an obstructed or ex-

citer of fire &c, by its presence or absence ]. This obscurenyaya is not in Baghunathavarma's collection, but is deltaed asfollows in the Vdcaspatycm, page 4166:—"*

srfir

I am much indebted to Mr, Arthur Yenis for the followingnote elucidating the nyaya :~ lc In their analysis of the notionof cause and effect many Indian writers distinguish betweenthose cases in which the processes that intervene ( avdntara.vydpdra) between the cause and its final product (kdrya)are known by ordinary experience (lokasiddha), and thoseother cases in which the intermediate stages are not thusknown. Of the latter cases, while we know as a fact (saythese writers ) that, for example, a mani or a ^mantra will pro-duce a certain effect or prevent it from coming into existence,we are quite unable to explain the rationale of the process interms of ordinary experience. All that can be said in suchcases is that the mani or the mantra has the power ( s'dkti)to produce this or hinder that result. This postulate of a powertranscending ordinary experience is the ^Sr^rarrf^n^r? and itsproper application (pravritti) is to the class of causes thusroughly described. If I remember rightly, another, and to uswesterns a more interesting, example of this nyaya is the dou-ble fact of attention to something and attention away fromsomething else. The lover, intent on discovering his mistress

) , is psychologically dead to all that does not

41

concern her. But how should his attention to her cause atten-tion aiuay from all the world beside ? Here, says the Indianpsychologist, analysis of the how can proceed no further. Thepostulate of the 3?f3t?r must be applied here; or, in otherwords, we can only say that attention to a thing has the powerto cause (s'akti) attention away from something else." Thisquestion Is discussed In Kuswtndnjali i 10, and Prof. CowelFstranslation of the kdrikd and Haridasa's comment will befound helpful I have met with the nyaya in the SanMepa*ddriraJca III. 87; 88. 91; in Tattvanniltidkaldpa iv. 108, andbetter still, in v. 99; and in Vldvanmandana, page 59.

The maxim of a frog's leap, Used by grammarians andothers to express the passing from one rule to another over in-tervening ones. I noted it in the following portions of theMahdlMshya:—!. 1. 3 (vart,2); 5. 2.4(2); 6.1. 17 and 3. 49; and7, % 117. I have met with it also in. Jayaratha's commentary onAlankdrasarvasva 20 ("Rqq^Tqi|%$qi|?%:??)j where he says:—

See, too, Bh&maii 1, o. 39, and Ballantyne's A'phorisms of thej¥ndyaf it SO,

: uThe maxim of the central lamp, The Idea is of a lamp in a

central position shedding its light on all sides. It occurs la theMundaha-bMshya 1. 1. 3 (^fiw 5 1 ^ % %%

) :—"sjf

Also In Ramatirtha on Veddniasdra (page 129 ):35

5 which is thus ren*6

42

dered by Prof. Gough (in the Pandit for Feb. 1873, p. -212 ):—" The term triad of sheaths has a double connection [ with boththe preceding and following clauses], after the manner of alamp placed in the middle of a door [and throwing light bothinwards and outwards]." The following from Ny&yaraanjarz,page 212S further illustrates the nyaya:—"iff c[Rre£! OTT«fT3t

i apcrrcfa aw^^ren*r% cfrre:" ll Akin to this isT* which is explained in the Pandit for Dec. 1867 as

referring to the central ruby of a nose-ring which casts alustre on the pearl on each side of it.

IITo know the thing to be measured you must know the measure.

This is quoted in the opening part of the Akshapada section of

If P^o£ CowelFs translation is as follows:—"Inaccordance with the principle that 'to know the thing to bemeasured you must first know the measure,' proof (pramana) isfirst enunciated^ and as this must be done by defining it, wehave first a definition of proof." We find it too, in Tattvapra-dipikd (or Cit8ukhi) ii. 18, as follows: "jTRT fcn ^T%%*r!^rf^[^ P*IT^ I I^^ i%*n%l tfHrf^tfr g*fam" ll Compare also thefollowing from *&'/i/i:s/iepas/dHraia(i. 487):

\too, VivaranaprameyasaTigraha,

page 863 and SdnkhycJcdrikd 4

The maxim of the extraction of the interior spike of the

* Its author, Sarvajnabmamuni, was a pupil of Sures'varacarya SeeMr. K. B. Pathak's valuable paper Rhartrihari and Kumdrila ( 1892 ),page 24.

43

Munja grass. The following verse from the Paficadas'z (i .42), with an extract from Ramakrishua's comment thereonwill fully explain the meaning and application of the saying:—

1" II The illustration is a very ancient one,since it is employed in S'atapatha Brahmana 4. 3. 3. 16, and inKatha Upanisad vl 17. The latter instance is as follows:—"^ ^F^^^JTp^g^rif^fr^T I r w " For the former, see thisnyaya in the Superaddenda to Third Handful. It is foundalso in Brihaddranyalcavdrtika 4. 4. 1277.

The maxim of borrowed ornaments. Appearing in borrowedplumes. It is well illustrated by JSTaisadhacarita vii. 56 ;—

^ j ; " II On which Mallinathacomments t h u s : i

: ( Pan. 4. 4. 21 ) j

the above form the nyaya is found inTdrkikaraksd, page 46:— " f

AsI have met with it in Khandanoddhdra, page 62, and in

Kdvyapradipatilcd of Vaidyanatha Tatsat, page 173.

This occurs in Abhinavagupta's comment on Dhvanydloka111. 16 ( page 159 ) in the following sentence:—'%f ^sr^rnr-

edition 1 said that it

44

could only mean the maxim of an expanse of clods of earth [asin a roughly ploughed field ]. Regarding however v[^i as amislection for s r ^ it would mean the maxim of a stone anda clod of earih} and would be synonymous withthe dictionaries, Mr. M. R. Telang (of the Bombay HighCourt ) has however kindly suggested the following, with whichI was quite unfamiliar. He says:—iC^?tg means a pebble andSfmt a table showing the varieties of metres &c. formed bydifferent arrangements of the short and long syllables inprosody, music &c. The Indians make use of this process tofind out the number of varieties of any number of given things.So the meaning of the nyaya can be better explained by theexpression the maxim of tli>e process of "permutations andcombinations.

It may be asked what ^tg (a pebble) has to do with permuta-tions and combinations. In finding out the number of varietiesof any number of given things, a pebble is used for markingcertain figures according to the Indian process with the help ofsraRj I ^R?? «TCnffH ^c- These processes are well known toany one conversant with books on Indian music or prosody.The following references to books on the subject will supportmy statement. Vide #TRH^R Chap, i verses 61 to 69 (pages57-60 ); ritfta^tfoT Chap, i ver. 144. to-451"

Better is a certain kdrshdpana than an -uncertain nishka.This and the proverb immediately following are found in thesecond chapter o.l! Vatsyayana's Xdrmasutra( page 19 ), and arethe equivalents of our saying "A bird in the hand is worth twoin the bush.'

I)Better is a pigeon to-day than a peacock tomorrow. See

above.

45

Cutting off the tongue while trying to get a fine plantain.This is found in the Purnaprajna section of Sarvadars'ana-*sangraha (page 64 of Bib. Ind., and 75 of Jivananda's edn,)as follows:—"q

II Prof. Gough renders it thus:—" Thusthe statement of those (Advaita-vadins ) in their thirst tobe one with the Supreme Lord, that the supreme excellence ofVishnu is like a mirage, is as if they were to cut off theirtongues in trying to get a fine plantain, since it results thatthrough, ofiending this supreme Vishnu they must enter intothe hell of blind darkness."

The maxim of worms bred in poison (or, in manure).Apte's Dictionary alone gives us this nyaya which he describesas follows:—"It is used to denote a state* of things whichthough fatal to others, is not so to those who, being bred in it,are inured or naturalized to it." In this case it might representour "What is one man's food is another man's poison." Aptegives no reference to a passage where the maxim is used, andI am indebted for one to that veritable Ratndkara, Dr.Bohtlingk's Indische Spruche ( 6164). It consists of a quota-tion from Vriddha-Cdnakhya, a work which appears to existin MS. only. It runs thus:—

The Doctor renders the last line by "Wozu lebst du, o

46

Freund ? Ich lebe nach Art des Mistkaf ers (d. i. Ich suche dasBeste heraus)." If this is correct, the nyaya must be ex-pressive of "living in clover/' or, amidst "marrow and fat-ness I"

HThe maxim of the poisonous tree. This appears to be based

on the second half of Kumdrasamhhava ii 55 (or Panca-tantra i. 245), which runs thus:—"f^f^rtsfq" #W f ^ fl^^ssr^n^.3 ' "It would be improper to cut down even apoisonous tree after cultivating it oneself." This is used as amaxim by the author of Khandanahhandakhddya (page 727)in the following sentence:—"^

(I There is another capital instance of it in Upamiii-bhavaprapancd Kaihd, page 715:—"^T fF

\\The maxim of wave-undulation. This is used by the author

of the Bhdshdpariccheda (verses 165, 166) to account forthe production of sound. He says—u^i %(o%t «wtf F%:

?q*Rf: qrf%??T%" II Almost the same words are used by VedantinMaMdeva (latter part of 17th century ) in his comment onSdnkhyasutra V. 103:-|%g

• "But sound comes to the seatof hearing in the same manner as the undulating waves [ofwater], or as the anthers of a [globulous] Kadamba flowerand is thus apprehended by the ear." The translation, is Dr.K. Garbe's.

4?

II

The maxim of the request of the aged spinster. This is re-corded in Mahdbhdshya 8. 2. 3 as follows:—

pprn ^ T mm «PT w^m^ I trtnwt^T wrf^

l ^ g f l ^ ?W%35 II This would be applied to asentence having a variety of meanings. In Tantravartika 2. 2.2 (page 452 ) we meet with it as ^^STTft3R5n4**j anc^ ^n ^ e

Pawdit for December 1867 (page 156) we find exactly thesame kind of thing under the heading ^^fgrrf^i^R;. Thisworthy was not only old but blind, and his request was "s

uWishing to grow, you have destroyed your root9 This is Prof.

Co well's rendering of the saying as it appears in the Sarva-dars'anasangraha (page 27 Bib. Ind., p. 33 Jivananda):—

the Vacaspaiyam% however, we have the literal and more usu-al meaning of the nyaya, namely " Whilst seeking to obtaininterest, the creditor loses [that and] the capital too."

^ II See also Khanda-nalchandakh&dya, p. 31; Pancadasi, vii. 81; Veddntakalpa-taru} page 321; and SyddvddamanjaH, page 19. An amu-sing illustration of this saying is found in Kuvalaydnanda,under the figure

48

" II Raghunatha has two other maxims of the samekind, namely, "

The maxim of the man and the arrow. Vardhamana ex-plains this, as follows, in his comment on Gcinaratnamaho*dadhi iii. 196 :— "m® T%5f: STPERra i ^ 3T%£RT: S? ^T f?T: I- ^ ^ '^g^ifT^351| An arrow is discharged from a bow, andat the same moment a man rises up from behind a wall and iskilled by it. It illustrates, therefore, a purely accidental andunforeseen occurrence, and must be classed with the

of a iike nature.

The maxim of the pebble and the [man's] emerging [fromthe water]. This, like that immediately preceding, is found inVardhamana's work, and on the same page. He explains itthus:—" ^ I ^ T ^ %HT g^r^T %=4?3*R cRp*f ^ft^iTSt^fT^" \\At the moment that the pebble is thrown, a man who has beendiving or swimming emerges from the water and is struck byit. This, too, therefore, belongs to thecategory.

The maxim of the carter who would be beheaded ratherthan pay a hundred, but will at once give Jive score! It

49

occurs la the Ptimaprajna section of Sarvadars'ana&angraha( page 71 of Bib. Ind. and page 83 of Jiv&nanda's ) as follows:—

W If^lfa Itf ffnRTSW 3" \\ "If you say that you accept

the falsity of the universe, but not its unreality, you aresimply acting like the carter who would lose his head ratherthan pay a hundred pieces of money, but at once gives fivescore ! For falsity and unreality are synonymous. But enoughof prolixity."

It is found also in Atmatattvaviveka (page 31), from whichM&dhava probably took it. In Tattvamuktdkaldpa ii. 71 (page244) it takes the form of "grewffogfr: ^rai^fW'TH", and thereis still another variety of it in Khandanoddhdra^ page 74,namely "T%f^sft" ^Pprff * W % 'ra 'm^fcs ^T%." Comparewith this the following from Nydyamanjari, page 432:—"

wA snake in the head, and the doctor in another country!

This occurs, in Prakrit, in Karptiramanjari iv. (page 100).It is found in somewhat similar form in Mudrdrdkshasa i. 21.also in Prakrit. The chhdyd is as follows.

\

* IIThe maxim of the parrot and the Nalika-tree. Illustra-

tive of causeless fear. In Udyoga-Parva xcvl 42 we readI on which the commentator1

Nilakantha says:— "^T^RFfJr^l?'itSHI«i^r^nti^i I

50

*?!?*? iff?rff II I have met with it also in a MS. ( No. 233 of1882-83 in Deccan College, Poona ) of Nar&yana's commentaryon GopdioUamtdpaniya-Upanishad 8 (corresponding with 21and 22 of Bib. Ind. edition ), wjbere, expounding the words

"$HIm$m*m*mm§ &c<>" be says:—

tiThe maxim of seizing oxen by their horns. That is, by way

of specification, and not in the sense of our proverb £ Takingthe bull by the horns f This is very clearly pot in Rama-krishna's commentary on S'ankarananda's Atmapurdna iv.561-2. The text runs thus:—"*w£ ^sm srffr *r<$rff%

n ^\R II"On the latter verse, Ramakrishna says:—"

I ijjTl lffiM *g<3[ I ( Pan. 3. 3. 108-9 ) |

^ " || So too, in Sures'vara's v&rtika on Brihaddranyakopani-shadbhdshya 1. 4 866:—" ?jon which Anandagiri says:—"

&c«" The same sense is attached to themaxim in Nilakantha on Udyoga-Parva XLV. 9 ("?r?t

where we read:—" 3

*i sftw ^ 4 : " II A fourth instance of the employmentof this maxim in the same sense is found in the metrical com-ment on 8fdndilyar84tra 87:—"•k\*i\*\\ m*fts<%4 mMmf&im &&" II The passage is translatedby Prof. Cowell as follows:—"It will not do to hold thatthe connexion between the cause and its effect may be that

51

called 'Intimate relation,' and not that called 'Identity,*—because it is a much more cumbrous assumption than ours andinvolves the connexion of 'difference/ and by our own we easi-ly get at the true meaning of the various S'ruti passages*—seizing them one by one, as oxen by their horna" In a foot-note he adds:—" That is, such passages as ' Uktha is Brahman,*s Prana is Brahman' &c. S'ringagrdhikdnydya is a proverbsometimes explained as 'catching an unruly bull first by secur-ing one horn and then the second/ and sometimes, 'drivingmany oxen into a stall, by seizing them one by one by theirhorns'." In BhAmati 3. 2. 22 ( page 566 ) we have the phraseagain:-—"

" W r - F« W. Thomas has pointed out to me thewhich is quoted in the commentary on Dandin's

K&vyddars'a ii, 368. I think its usage must be similar to thatof the above.

The maxim of the hawk and the 'pigeon. Vardhamana, inGanaratnainahodadhi iii. 195, explains it in the followingway:—" ^T^qtg^frf^- 3<j«icb<fcfcft ^TlTs \

§ sc wg^m" u This must beclassed therefore with ff^p^N" and others of a similar kind.We have a ^rf^ntfi^rg^T^TM given in the table of contentswhich forms the opening part of the Mahdbh&rata, and thestory will be found in Vanaparva cxcvi. There is another inchapter cxxxi.

The maxim of the mother-in-law tvho said, ' Be offj Thisquaint illustration appears in Sures'vara's Naishkarmyasiddhi

52

i. 28, as follows:—"II "And since you now express agreement with

that which we also acknowledge, your protracted discussionwas as unreasonable as was the mother-in-law's saying [ to thbmendicant ] c Be off." The commentator, Jnanottama, ex-plains this in the following manner:

II " After abusing her daughter-in-law for refusing to give alms to a wandering mendicant, themother-in-law called him back, and, when lie had come, said tohim, There are no alms, be off,' thus refusing also herself !

The maxim of a lion's glance. This is based on a lion'shabit of looking in front and behind, after killing its prey, tosee if there is any rival to dispute possession ! It is applied,says Tiranatha, where a word in a sentence is connected withwhat precedes and with that which follows it. It is not, how-ever, restricted to this. The expression occurs four times in theTaittiriya-Prdtis'dkhya, namely in ii. 51, iv. 4, xiii. 3 and 15.Prof. Whitney remarks as follows on the first instance of itsoccurrence:—" The {and' of this rule [ ^^%g] , the commenta-tor says, brings forward, on the principle off the lion's look' ( adistant glance backward ), the already defined organs of pro-duction of the various mute series." It is found also in Nila-kantha's comment on Vanaparva ccxxi. 1

U II 1 w a s a favourite maxim of Vacaspatimis'ra's, andI have met with it eight times in three of his writings. Itoccurs in Bhdmati 2. 3. 6 ( page 473 ); in Sdnkhyatattvakau-mudi, 7 ( page 36 ); and in Ny&yavdrtika-i&tparyapikd, pages97,199, 230, 322, 403, 405. An example of a different kind isfound in Hemachandra's Paris'ishtaparvan, i. 63:—"f

58

The maxim of the needle and the boiler. It is explained asfollows in Molesworth s Mar&tht dictionary:—"A phrase usedas an illustration upon the occasion of two matters of which the,one is superlatively simple and easy, or altogether insignificant,and the other indefinitely greater, more difficult, or more im-portant, arising at once to be done; and of which it is intendedto intimate that the trifling one should be despatched first." Itoccurs in the opening part of chapter ir of Kdvyapradipa, andagain on page 70. Also in the commentary on Sdhityakaumudiiv. 1, where the same kariM, is expounded. The following isfrom the SaptapaddrtM, page 21. The text runs thus:—

n i swrarm ^ \ srsnnft $mt f§ra*hra i JRTTII On which the commentator remarks:—"sr-

f 5) || There is another good example of the maxim, with alucid translation by Dr. Ballantyne, in the introduction to Bookii of his Aphorisms of the Nydya.

The maxim of the rice in the cooking-pot " In a cooking-potall the grains being equally moistened by the heated water, whenone grain is found to be well cooked the same may be inferredwith regard to the other grains. So the maxim is used when thecondition of the the whole class is inferred from that of a part."(Apte's Sanskrit Dictionary ). It is therefore equivalent to " Exuno disce omnes" Patanjali seems to have laid the foundationof the ny&ya in the followinng words, in Mahdbhdsya 1. 4. 23( vart. 15 ):—" fjqfj §*&: $$m: ^n^TT &TCE&rw." II Then wefind it in Jaimmi 7. 4 12, the s&tra with a portion of S'abara'sbh%a being as follows:—"

Hm f

54

Other instances of its occurrence are Taniravdriika 3. 5* 19;Ted4mtakalpataru, page 446; Kalpataruparimala, pages 115,468,861,685; and TaUvamuktdkaldpa, 293. Of similar im-port is the following line from Hemaehandra's Parisidaparva

w

The raazim of the driving in of a post As a post is drivenInto the ground by repeated efforts, so a position is strengthenedby the bringing forward of a succession of facts or arguments. Itoccurs three times in S'ankara's bhashya on the Veddntas4irast

m followi:—u%*tm2. 1, 34

& 4 2. But S'abara seems to have originated it in his bh&shyaon Jalmmi 7, 2. 1.

One's own body does not hinder one. It is found at the endof the Akshapada section of the Sarvadars'anasangraha, asfollows:—"if T| mwm*t^i ^rf€w wr# ^ ^ ^ ^ T W ^ ^?W#T%

"Nor need you object that this wouldinterfere with God's own independence [ as He would thus seemto depend on others' actions ], since there is the well-knownsaying, 'One's own body does not hinder one;' nay rather ithelps to carry out one's aims." This is Professor Cowell'stranslation.

Other instances of its employment are Bhdmaii 5. 4. 20(page 682 ); TdtparyaWcd, pp. 72. 90; Tdrkikarahsdtikd, page50; NydyamaJearawdatikd, pp. 201, 215; and Khandanoddhdra,pages 58, 62.

W\:

A SECOND HANDFUL OF POPULAR MAXIMS.

: (I

Proclaiming the name of a son before he is born. That is,counting your chickens before they are hatched. The nyaya,in a negative form, is found in the NyayamanjarZ, page 345:—

<rr foq§r wr firsfaRfc gnq^r enw wi f iwA % % i

a slight difference [ between two or more thingsor expressions ] establishes the fact [ that the}' do differ,and enables us to discriminate between them ]. After ex-plaining the tpj^jj^nsr an (i nine others of similar purport,Raghunatha

The nyaya occurs inMathuranfitha's commentary on the opening .paragraph ofAtmatattvaviveka (page 19 ), where, after stating that, accord-ing to the Buddhists, mokna is brought about by the know-ledge of the non-existence of soul, he says : — C % ^ T ^ {

Better even a doubtful condition of things than a crushingdefeat This occurs in the Nydyavdrtikatdiparyatlkd 5. 1. 43.( page 491 ):—"

473 of the same, and in Nyayamanjarl, page 620, it appearsasto which I have had access, but Raghunathavarman has two of

the same purport, namely "^n^HFr ' jffWtSl^^ ^fpRtfir?>

( which see below ), and " ^^un^f snfw: "; an(i'e ivistara 6. 2. 7. Madhava gives us usr^y|.gy<$\mgfi|#<^r:?? i! All ofthese seem akin to our " Half a loaf is better than no bread."

* II

The method of illusory attribution followed by its with*drawal. This nyaya belongs entirely to the Vedantists, but Ifollow Raghunatha in admitting it hero. The two terms areexplained as follows in the Veddntasdra:—"Illusory attribu-tion is the attributing to the real of that which is unreal; as asnake is imagined in a rope which is not a snake." "The with-drawal is the assertion that the whole of the unreal, beginningwith Ignorance, which is an illusory effect of the Real, is no-thing but the Real; just as a snake, which is the illusory effectof a rope is nothing whatsoever but the rope." This renderingis from my Manual of Hindu Pantheism, pages 44 and 83.On page 42, there is the following note which includes a quota-tion from page 209 of that valuable book A Rational Refuta-tion of Hindu Philosophical Systems:—

"12. Illusory attribution &c, ( adhydropapavdda )•

In order to describe the pure abstraction Brahma, the teacher

.3

attributes to him, or superimposes on him, certain qualitieswhich in reality do not belong to him, and then afterwardswithdrawing them, teaches that the residuum is the undiffer-enced Absolute. When the Vedantins speak of the origin ofthe world, they do not believe its origin to be true. This modeof expression they call false imputation ( adhydropa ). It con-sists in holding for true that which is false, in accommodationto the intelligence of the uninitiated. At a further stage ofinstruction, when the time has arrived for propounding theesoteric view, the false imputation is gainsaid, and this gainsay-ing is termed rescission ( apavdda )."

See also a long note on page 172 of the text of the Veddnta-sdra* The verse in the Vivekacudamani, there referred to3

should be 140 instead of 170.

: II

The maxim of a looking-glass for a blind man. It is foundin Upamiiibhavaprapancd Katha, page 836, as follows:—

f: " || See also S'esanantaearya on Nydyasiddhdntad'lpa,page 22, line 2. The LauhiJcanydyaratndJcara gives the fol-lowing example:—" rf TR m\m i *m ?m% ^RT STTT snir w®^ftftr i% r4 i ^Frn^rf i%£tw ^ T - T% *#***% " is I have nodoubt that the reference is to the Yogavasishtha, but the verseis also found in the Hitopades'a (iii., 115). See, too, under

ii

One who leans on a blind man will fall with "him at everystep. This is akin to the saying " If the blind lead the blind,both will fall into the ditch." It occurs in Bhdmatl ( page 20 )

as follows:—"

^ q%" I! Compare the following expression in Venkata-natha's vritti on his Tattvamulddlcaldpa iii. 50:—" % p n?r^T^ rfl Ttrq-W fwf: ;? ll Though not exactly parallel with thenyaya, the following verse of Jayanta's ( page 120 ) will notbe out of place here:— "

t II

Noisy boasting like that of an [ unskilful ] archer wnosearrows always miss the mark This simile occurs in theAtmatattvaviveka (page .49), but was no doubt borrowedfrom Mfigha ii. 27:—

11

" The chatter of a talkative man who has no knowledge ofaffairs, is as useless as the swaggering of an archer whosearrows always miss the mark."

The simile of crying in the wilderness. Used to implywasted effort. Molesworth defines it as "A term for unregard-ed or unavailing complaint or supplication." The followingverse from KamiBndhu's comment on Rudrata's Kdvydlankdraviii. 37 includes not only this nyiiya but also Raghunatha's

5

probably his spsq^uiwjiq; for Dr. Bohtlingk, who quotes the.verse as from Pancatantra, gives ^^tssOTRfr^T: a 8 a.variantfor

See also Pancatantra i. 393; Kirancivali page 5; andmdnjali, vol. ii, page 176,

nHe has the right who has the want, the power, and the wit

This nyfiya is found in the Jaimini section of Satvadarsana-sangraha as follows:—"^sff *f*pjf fw^mf^^m fT% 1%W ff-

t " II Pro-fessor Cowell translated it thus:—"According to the old rule' Ho has the right who has the want, the power, and the wit/those who are aiming to understand certain things, as the newand full-moon sacrifices^ use their daily reading to learn thetruth about them/'

The saying is found in a more complete form in VoAyasika-nyayariiala 1. 3. 9, namely, "g ff *pprr fw£T^f%qTiq§^#Sl%-fifvsriy' which is itself a reproduction of the following passagein S'anharabhasya 1. 3. 25:—"

^ t . " ^ r- Thibaut renders it thus:—"The S'astra, al-though propounded without distinction ( i e. although not itselfspecifying what class of beings is to proceed according to itsprecepts), does in reality entitle men only (to act according toits precepts); for men only (of the three higher castes ) are>

firstly, capable ( of complying with the precepts of the S'astra);

6

are, secondly, desirous ( of the results of actions enjoined by theS'astra); are, thirdly, not excluded by prohibitions; and are,fourthly, subject to the precepts about the Upanayana cere-mony and so on. This point has been explained in the sectiontreating of the definition of adhikdra ( Purva Mimanisa vi. I)"For the last-mentioned, see under scf RFTf TPT in the thirdHandfuL This question of ff% &c. will be found also inS'ankarabhasya 1.1. 4 ( page 54 ); 1. 3, 26, 33, 34; and % 2.10,

The simile of the slaying of one half [ of a body, whilstthe other half is kept alive 1 ]. Eaghunathavarman defines itas follows:—" ^ f t p r ^ § n * n ^ ^ w ^ w : \

II The nyaya is therefore expressive of absur-dity, contradiction, or incongruity; and so, in some respects,resembles the s^J^cffcr^Pi". The earliest example, known tome, of the use of the term is in Kumdrasambliai'a iv. 31, whereEati complains that, by destroying Kama, Fate had slain half ofherself. The verse stands thus:—" f%Bpn f^Rr^tw 13 *ri

Mallinatha points out that as the slaying of a part involves thatof the whole, Eati here announces her own destruction also, asis clearly implied in the second half of the verse. Its employ-ment here by Kalidasa, however, is in a literal sense, whilstthe philosophical writers apply it figuratively.

In the latter part of S'ankara's bhasya on Brahmasutra 3. 3.18 we find the expression " ^ p \ | | ^ f *NwT%"5 and I havenoted it in Tantravartilea, pages 84, 89, 97 and 202. The firstof the four passages is the following:—"s#d% %ft&$® *r *J3nr-

\\ In this passage,as well as in the other three, contradiction or inconsistency

is clearly implied. Sfo, too, in a passage in Nyayakandali,page 6, line 3; and in Khandanakhandakhddya, page 685.One more example will suffice, namely Brihadaranyavdrtika1. 4 1276:—" * ^ - f t w 1% wm& f W%t I mmt ft %W *fog:

ll Anandagiri explains this in the mannerstated above by Raghunatha, viz. "

~ - - — IIFailing to obtain a lovely woman, affection is seen [to

have been lavished ] on animals. This very stupid nyaya isexpounded by Raghunatha as follows:—"

m I iTrr n%fft ^VfN^r:" ll I ^ave met with it only in theAtmatattvaviveka (page 130) and in Anandabodhacarya'sPramdnarndld, page 2.

The simile of a she-mule's being in foal Raghunatha ex-plains it thus:—"

-c|^^T^ifHi'•i*mM11•i

^ II The following verse, bear-ing on this subject, is found in Ilitopadesa, ii. 135, Panca-tantra, ii. 32 and iv. 14:—"

$ W J?ll As Dr. Peterson points outin his Note on the verse from Hitopadesa, the second line is

found in Adiparva (Bombay edn.) CXL. 83 (not 75, as wronglyprinted ), and in S'antiparva CXL. 30 ( not 347 as stated ).In a footnote to Jndisclw Spruche 58, Dr. Bohtlingk quotesNilakantha's comment on the verse from S'dntiparva—

8

iTfsTSIWF S^Wif^f ST rT f 1% 5fR?^^." Of like importare two other nyayas quoted by liaghunatha, namely sp ft-*ftgg«3n3T and ^f^sf^rr^IW. As to the former of these, comparethe following, Vanaparva CCLXVIII. 9 ( Bombay edn. ):—

" {$ This verse is quoted byJohnson in his Notes on Hitopadesco u. 147; and he adds, " Inthe Gulistan, the Persian poet Saadi declares that the youngof the scorpion eats its way out through the mother's entrails";and in Veddntakalpataru, page 354, line 2, we are told "sjf^n"-

J? Udayana (in Atmatattvaviveka,page 67, line 9 ) seems to assert the same thing of the crab:—

The simile o£ the-opium-eater and thejisherman, I havenot met with this in actual use in the literature, but include iton the authority of RaghunathavarmaD^ whose interpretationof it, however, seems most improbable. The word f is saidby him to mean " an intoxicating plant, known in the languageof the West as Post" (u^m^R 4mrkmmi qWT% wmm~Tr F TT " ). This meaning of ^{^ is unknown to the lexicogra-

phers; but, in Bate's Hindi dictionary, %^ is said to meanSi the poppy-plant; an infusion of the poppy formerly muchused as a slow poison;" whilst Fallon defines it as "Poppy-head or capsule; an intoxicating drug." We must take ^%therefore in the sense of gn%^T which is the originalof the modern srtfnj, opium. The story on which themaxim is said to be based is as follows:

This nonsense is meant to teach the identity ofthe individual with the one Self!

uThat which at the beginning and the end has wo [ real ]

existence, has none either during the intervening period. TheVedantists of S'ankara's school hold that existence is of threekinds, namely, pdramdrthika (true), of which Brahma is thesole representative,—vyavaharika, (practical), to Which allphenomena belong,—and prdtibhdsika ( apparent), which in-cludes such things as a snake surmised in a rope, or nacre mis-taken for silver. The second and third kind, therefore, haveno real existence from the beginning to the end of their sup-posed existence.

Eaghunatha says regarding it:—" «JHKM«3 ^ M<$\fm **§-

frr srfw ^nfirow^ " ti He mayhave taken the nyaya, like so many others in Ms book3 fromthe Togavdsistha where it is found as the first line of 4 45. 45;but its real source is Gaudapada's karikas on the Md%duhyaUpanisad. It occurs twice there, namely in ii 6 and iv, 31,

Watering a mango-tree, and, at the same time, satisfyingthe Manes with a libation. Bringing about two results byone operation. Its earliest occurrence is in the Mahdbhdsya,where it appears twice. In 1. 1.1 ( page 14 ) it stands thus:—

I mmm $(%r. $m% $i$Hm ^T% " II The secondinstance is in 8. 2. 3.

The nyaya in its consolidated form is found in the followingpassage of the Nyayamanjar% ( 5. 1. 39 ), page 634. "

" II It is not in any of the dictionaries or lists of nyayas.2

10

ItQuestioned as to mango trees, he speaks of Koviddra trees.

This is nysya 228 of the second part of Raghunathavarman'slarge work, the Laukikanydyaratnalcara, and Is applied byhim as follows (page 419a of India office MS. 582):—"^

i s found'in BhamaU 1. 1.

WclH %W m%W-" ll In Veddnta-

halpataru 1. 4. 1 (page 201 ): |II There is

also an excellent example in the Nydyavdrtilcatdtpciryatilcd,

page 187, line 16, and another on page 545 of the comment onTattvamuhtdJcaldpa. Its source, however, Is Mahdbhdsya 1. 2.45 (vart. 8 ):—" 3?*^4{f^ms^^m^ i

Butter is life. This scarcely deserves a place amongstmaxims, but I follow Raghunatha in admitting It. It Is one ofthe stock illustrations of writers on Alankara, and is foundin Namisadhu's comment on Eudrata's Kdvydlanlcwra- vii. 83?

as follows:—

INftI have traced it, however, as far back as Tait.'Samhitd 2. 3.

2. 2, and have met with it again in Mahdbhdsya 1. 1. 59( vart. 6 ), and 6. 1. 32 ( vart. 6 ). For the last passage see

SJSrt &Ri " i n the Third Handful. Sures'vara toofurnishes an excellent example of it in his large vdrtiha 1. 5.1848:—"

11

IIThe illustration of one who is satisfied with sweetmeats

in prospect. It is found in a verse quoted in Nyayalcandal%page 130:—

" II

The same verse is quoted on page 37 of Khandanakhandorkhadya> and is translated by Prof. Ganganatha Jha (in the newperiodical, Indian Thought) as follows:—"But, says an objector,from your theory it would follow that those who enjoy merelyimaginary sweets, and those who eat real sweets, would haveexactly the same f experiences of flavour, strength^ nutritiveeffects, and so on. He, we reply, who flatters himself with thehope of this objection invalidating our view, truly himself feedsupon imaginary sweets (prenftNyayadipavali, p. 73 we read

The illustration of the arrow-maker. Used of one whollyengrossed in his work, and unconscious of his surroundingsIt is based on the following verse of S'antiparva, chapter 178:-

[" II S'ankara makes use of it in his exposition ofsutra 3. 2. 10 ["gr^ssftfafrr: qf tf^T ." I n the case of one ina swoon (there is not entrance into either of the states of sleep&c.), so, by the only remaining alternative, there is a semi-entrance (into sound sleep and another state)]. He says:—

Anandagiri

12

refers to the same nyaya in his comment on Sures'vara's largeVdrtika 1. 5. 106 (page 816 ). See, too, Nydyamakaranda-tika, page 78. Compare with this the picture drawn by JohnBunyan of " a man who could look no way but downwards,with a muck-rake in his hand. There stooda Iso one over hishead with a celestial crown in his hand, and proffered him thatcrown for his muck-rake; but the man did neither look up norregard, but raked to himself the straws, the small sticks, andthe dust of the floor".

The simile of the gradual diminution of the speed of anarrow. It is found in Brahmasntrabhdsya 3. 3. 32:— " srfgr-

ffe:" II Then, in Brihada-ranyavartiku 1, 4. 1529 ( page 736) we read as follows:

" The experience of passion and other mental conditions, owingto the continuance of the body caused by the remnant of f ruc-tescent works, is like the [ diminishing ] speed of a [ potter's ]wheel or of an arrow.3' Upon which Anandagiri remarks:—.

tation is Veddntasutra 4. 1. 19. In S'ankara's most interestingexposition of siitra 4. 1. 15, we meet with the expression

the same connection.

^K<$zzfifm^S^Trerao^T II

The idea of something higher is to be superimposed uponsomething lower. This is Dr. Thibaut's rendering of the nyayaas it occurs in Brahinasutrabhdsya 4. 1. 5 (the sutra being

\

13

T: I *tw fPTdl: ^rrlft " II "To this we makethe following reply. The contemplation on Brahman is exclu-sively to be superimposed on Aditya and so on. Why ? 'On ac-count of exaltation/ For thus Aditya and so on are viewed inan exalted way, the contemplation of something higher thanthey being superimposed on them. Thereby we also complywith a secular rule, namely the one enjoining that the idea ofsomething higher is to be superimposed upon something lower,as when we view—and speak of—the king's charioteer as aking." Vaeaspatimis'ra, in his comment on the above in theBhdmatt, changes the form of the expression to "fjflr ^n%^t ssgTW:?" an<^ perhaps Eamanuja had this in mindwhen, in his very short comment on the sutra, he wrote

The simile of the snake whose fangs have been extracted.The illustration is used by Sures'vara in his vartika onBrihaddranyahopanishadbhdshya 1. 4 1746 ( page 776):—

It is lurong to quarrel with that on which one's livelihooddepends. It is found in Paribhdshendusekhara 85, as follows:-

^ ^ n " ll Professor Kielhornhas rendered it thus:—" fBrqTgr ' a combination' is the junctionof two (things; that which is taught in ) a rule (the applica-tion of) which is caused by such (a combination), does not

14

eause (the application of ) another (rule) which would destroythat combination. This ( Paribhasha ) is founded on the maximthat one must not be hostile to that to which one owes one'sexistence"

There are references to the nyaya in the following works:—Ehandanakhandakhadya, page 128; Vedantalcalpataru,pages 231, and 556 (especially the latter); Parimala, pages10,11,12, 4511 ISydyamakarandatikd, page 149.

The illustration of the camel and the stick. The equivalent,apparently, of u Hoist with his own petard " ( Kamlet, Act ill,Scene iv ). The following is Raghunatha's exposition of it.#—

^i mim %m mm%" u It occurs in

the following passage of the Atmatattvaviveka ( page 54, line16 ):—

(I There is another instance of it in Veddntakalpa-taru, page 118 (where it appears as the 3g3?«E3«3rrgr), andagain in Nyayadlpavali page 6, line 11.

The simile of rain on a saline barren waste. Its applicationis similar to that of 3^inr^?r, which see above. Hemacandrahas a good example of it in his Parisis'taparvan viii. 417:—

15

In Anusdsanaparva xc. line 4314, we read:-—"

" II

No one tries to accomplish in q round-about way a thingwhich can be effected by direct means. This nyaya is thecounterpart of $rs§ %?n>g f^%r &&> and is used twice byVaeaspatimis'ra in his Nyayavartikatatparyattkd. On page195, we read:—" ^ ^ ^m^f 4>umi<j4fl<fdf ^rw^ft f% ^ ^

ain> on page 203:~"

A still older example is found in S'alilca,* page 86:

See, also, TarkabMm, page 48, line 5.

Bare assertion is no proof of the matter asserted. This isProfessor Gough's rendering of the saying as found in theBauddha chapter of the Sarvadars anasangraha ( page 10 ofJivananda's edn.):—" ^

' l! The following is from the LauMkanyaya-sangraha:—" w?%

1 ^^iR*^ ft

II The nyaya " ^ m%^nrirr TT if%:5' is givenin Kaghunatha's list as one of similar import. CompareNyayavartika, page 345, line 11:—"^

16

WHIM avoiding one kind of fallacy, another kind ap-pears ! This is explained by Baghunatha as follows:—" ^f

The work here entitled Bavddhddhikdra is styled Bauddha-dhikkara in Hall's Index ( pp. 81, 82 ). It is more generallyknown as Af/matattvavimM; and the passage in question isfound on page 108, as follows:—" s^g frff e^r%W

I

same passage is clearly referred to in CiisukM i. 24 (Pandit, vol*v. page 110):— f^n?f^ f t ^ % %

^% " || So? too, Yenk^tanatha in the comment onhis TaMvamwktdhalapa iii 22 ( p. 289), and again in hisNyaymiddhanjana, page 100. For a clear and concisedefinition of the three terms SH^IT^^;? 3E? m&K ari(i

s see Apte's Practical Sanskrit Dictionary, s. v.

The illustration of a cow [tied] in an enclosure. This occursin Khandanakhandakhadya, page 632:—-"^

The commentator explains as follows:—"

add that the long passage beginning with the words " j%^T%," °n page 632, down to the words "%$m % | " on page637, is taken verbatim from Udayana's Atmatattvaviveka, pages70 to 72. It includes another, and probably the earliest,example of the use of the nyaya "^I^TTO^T *rP* £rf%Sjf:", forwhich, see the first Handful of maxims.

17

The simile of the golden ornament on the neck. A personis supposed to have a golden ornament round the neck and yetto be unaware of it until some one points it out; a kind ofillustration greatly in vogue amongst Vedantists, who tell usthat although we are already Brahma, and free, we are notaware of the fact until instructed by a competent teacher! Forthe translation of a passage of the Veddntaparibhdslid bearingon this, see pages 130 and 131 of my Manual of HinduPantheism. The above nyaya is found at the top of page 130of Atmatattvaviveka.

The simile of the fruit of the 'plantain tree. For explanationof this see WJfT tn NrPT. Another instance of it is found inNaiskarmyasiddhi iv. 14:—"fSee, also, Bodhicarydvatdra i. 12.

The simile of the ivood-apple on the [ open palm of the ]hand. Said of something unmistakably clear—"as plain as apike-staff"! It occurs in Sures'vara's large Vdrtika 2. 1. 95:—

Again in 2. 5. 136 of the same:—"\«i^r^cj^" )} A

jbhird instance is found in 4. 3. 1334, and there is another in thevartika on the Taittirlyopanidhadbhdsliya, page 200. Ofexactly the same import is the ^^ytw^^^ri^? f° r which see theformer Vdrtika 3. 1. 14.

18

Abundance of labor produces abundance of fruit; fromgreat pains come great gains. It occurs in the followingpassage of Vidyaranya's Vivaranaprameyasangraha, page

I <P?TII Compare S'abara's "sf^^r^T W*J5^1H" in

10. 6. 62. and 11. 1. 15. It is quoted in Parimala, page 600.

The simile of the. wan who eats from a brazen vessel.Raghunatha explains it thus:—"

The nyaya is taken from Jaimini's sutra 12. 2. 34, whereS'abara interprets it as follows:—"q

I ^i m ^ J ^ T ^ T T% " II The

principle here laid down is that of some" one's doing somethingwhich he Is not bound to do, in order that he may not hinderanother who is required to do it. The converse, that is, of aman's abstaining from doing something, possibly harmless inhis cane, lest another should do the same and suffer harm." If meat make my brother to offend, I will eat no Heshwhile the world standeth, lesfc I make my brother to offend."?

Examples of Ihe nyaya are found in rfantravdrtikas pages'593, 577, and 907; in Vidhira&dyana, page 50; in Bhdmatspage 478: in Vedaniaiealpataru, pages 3143 425, 502, 517; andin Parimala, pages 4(i2, 572, (j(j(j.

19

The simile of the crow's and oid's night-time. What is dayto the former is night to the latter, and vice versa. Thischaracteristic of the owl is often referred to by the poets, as,for instance, in Bhartrihari's Nitisatalm 93:—

The nyfiya is found is Sures'vara's large vfirtika 1. 4. 313:—

R^TT ^rw^TT'fTftr^r t ^ar?}" f i V w

Anandagiri comments on this as follows:—fi

?' \\ The (juotation inthe second line of Sures'vara's verse is from Glta ii-60 whichreads thus:—"qr T%TT CT^^j^n^rt cfwf srFrfi #pf r i q^rf T5n%^TT% W fwTT q^WT g%:?5 II ^n JSfaiskdrmyasiddhi iii. I l lthe nyaya is quoted as ^gcpf^ncfcT. The passage stands thus:—

5?fT

Tlie principle of the rejjroduciion, in the effect, of certainqualities, in the proportion in which they exist in the produc-

20

ing cause. In the Vedantasdra, section 12, we read:—"stfitcK*ivm i w <UROTjyJ? 5T5Bn T d^»4j^i^ii1 tl^ctf w c i II *-"•* Wiucn, tJl6

commentator Nrisimhasarasvati remarks:—"fl%|«fljj

pr$f:" ll For full notes on ^T^?pr? seepage 176 of the Vedantasdra referred to above.

The illustration of the redness of cotton [ produced bysmearing the cotton-seeds with red lac]. One of the stockillustrations of the Buddhist when seeking to establish thedoctrine that all existence ia momentary (grarofWT^). Forthe examination and refutation of the tenet, see S'ankara onBrahmasutras 2. 1. 18, 2. 2. 20 &e.; and the opening part ofthe Arhata chapter of Sarvadars'anasangraha. The nyayais contained in the following verse:—

uThis is quoted in Syddvddamanj(M% pages 155 and 193;

in Manibhadra's comment on karika 5 of Saddars'ana-samuccaya; in a slightly altered form, on page 1501 ofBrihaddranyakavdrtika; in ISFydyamanjarl, page 443; in thevritti on TattvamuMdlcaldpa L 29; and in the Arhata sectionof Sarvadars'anasangraha, where Professor Cowell rendersit:—"In whatever series of successive states the originalimpression of the action was produced, there verily accrues theresult, just like the redness produced in cotton". We find the

NydyamanjarZ page 465, in the con-cluding portion of the author's ffroT^-M^^ a n ( i the followingextract from the Atmatattvaviveka (page 102) exPlains theprocess: —

21

In the closing versesof the fa{igWi«HK (S'lokavartika, page 267) Kumarila dealswith this Buddhist illustration in connection with a citron(sftsrijO instead of the cotton plant; and we meet with it.again in Bhamatt 1.1. 4 ( page 95 ).

(1What has a seller of giiiger to do with ships ? Possibly the

equivalent of "No cobbler beyond his last." It occurs in the fol-lowing passage of Atmatattvaviveka, page 62, line 10:

A wise man should not imagine that he can remove ivith afinger-nail that which can only be cut down with an awe. Acaution against under-rating the strength of an enemy. Itoccurs in Upamitibhcwaprapanca Katha, page 1044:—

n II

Compare Udayana's saying in Kiranavali, page 74:—"if

IILike a decoration withgut a wall [ to be decorated; or, like a

22

painting without a canvas ]. An unreality, like a hare's horn&a It is found in the Nyayamanjarl, page 103, in a disquisi-tion on

A much older example is contained in Sanhhyakarikcl 41:—

nThere is a similar thought in Aniruddha's comment on

Sdnkhyasutra iii. 12. He says:—"q^n^^n 1%TT HsfT%!% 5T-

l Mallinatha onTarlciJcardlisd, page 111 and 176.

The simile of milk and water. Used to illustrate the mostintimate union of two or more things. The oldest example ofit known to me is in MahJhluJsya 1. 2. 32:~-g

." Writers on Alankara employ it to exemplifythe figure called Sanhara (Commixture), in which there is acombination of other figures, It differs from Samsrishti(Collocation) which is compared to the union between rice andsesamum, which is less intimate and easily distinguishable,The author of the Alankdrasarvasva (page 192) says:—

' I ??

"23

Similarly too in Sarasvatileanthdbharana- ( page 262 ):—-

^rr 11

It will be noticed that here there is mention of a third kindof combination which is likened to that of man and lion. Thethree kinds are noticed in KiivalayanoMcia, also (page 337),as follows:—"

: \

The simile of 'pvjeon* alighting on to threshing-floor. Usedby writers on Alankara to illustrate the production of a certaineffect by the simultaneous action of numerous causes. In Sdhi-tyadarpana ( 730 ) we read:—" ^ W S T O M ? ^ m^W

%^*5 II "The conjunc-tion is when notwithstanding the existence of one cause suffi-cient to bring about an effect, there are represented others pro-ducing the same3 according to the maxim of the Threshing-floorand the pigeons/' See .thia, also, very concisely put, inAlankdrasarvasva, page 1015 and in Kuvcdayananda, p. 240.There is further reference to this nyaya in Mallinatha onMagha x. 163 and in NyayainOlavistara 11. 1. 3.

24

J. iamp which has gone out wiil burn up again if touchedwith sulphur-powder. The use of this illustration will be seenfrom the following passage of the vritti on Tattvamuhtahalapaii. 65:—"

wr

The simile of /te partition of the flesh of an Iguana whilstit is still in its hole! Used to illustrate an impossibility. Ra-ghunatha says of it:—"a

occurs, in the form given above, inKhandxtnahhandalchadya page 640:—"

The simile*of the shoes on the neck. This quaint nyayaappears to be used when an opponent is compelled to acceptcertain conclusions or else adopt an utterly absurd alternative-It occurs three times in CitsuMi% The first instance is in i. 11(Pandit, voL IV, page 484), as

\

f ^ II This verse is quo-ted in the second chapter of the VeddntaparibhasM, and a

25

translation of it, and of the comment on it, by Professor Veniswill be found in the Pandit for 1883, pag6 860. I subjointhat portion which contains the simile. "For the existence ofthese things cannot be surmised anywhere but in their sub-strates , and if the existence of these things3 in their sub-strates, cannot' be surmised..., then the unreality of things isthe- only conclusion (forced upon us), much in the same waythat a man must hang his shoes round his neck if he will notwear them on his feet/' The other two examples are in i. 26,and iig 16 (Pandit, vol v, pages 112 and 435). it is found alsoin Atmatattvaviveka, page 45, in Khandanoddhdra, pages 7and 124, and in Upamitibhavaprapancd Kathd, page 284, inthe erroneous form "yr% qrf^T."

The explanation given by Raghundthavarman differs en«tirely from the above, and is extremely far-fetched and unsatis-factory. He says:—"

!T?Pf

The robbers have got away with the booty; who is able tointercept them ? This saying is quoted by Vacaspatimis'ra inhie comment (on page 59 ) on Nyayavartiha 1, 1. 2.

" I! It is found also in Khandanod-dhara, page 119.

4

26

I!The simile of a lighted lamp inside a vessel Raghunatha

points out that a lamp so placed illuminates only the interior ofthe vessel, and he applies it to one whose knowledge of Brah-man is of a low order. The maxim is used very differently,however, by Anandavardhana in his Dhvanydlolca Hi. 33 (page190), ts the following extract will show:—"sr i

Abhinavagupta, when explaining Dhvanydloka i. 12, refers tothis passage in the following words:—"

fmm fir!l According to these great author-

ities on Alankara, therefore, the nj aya teaches that as the lampcontinues to burn after it has lighted up the interior of thevessel, and is Indeed essential to the continuance of that illumi-nation, so the expressed meaning of a sentence is absolutelyessential as a basis for the figurative meaning which it alsoconveys.

This has the same meaning and application as thefor which see the first series of maxims. It occurs in

Sures'vara's large VdrtiJca 4. 4 248, and 6. 2. 155, as follows:

" II Similarly, in his vartika on the Taittiriya-bhashya 2. 1. 221 (page 86):—%%#sf*lfkt I ^Wf^STPTrt W^nft rf f ^ : " II It is found too in athird work of his, namely Naislcarmyasiddhi i. 42. Also inthe Jain treatise Pmbandhacintdmani, page 62, as follows;—

27

" a i m a n ?*ff*f f fe ^T

n

In Upamitibhavaprapancd Katha, pages 52, and 418, Itappears as ^wgqJW^r^pr ^n KlrtilcaumvM vi. 43, we havethe compound v^^^^UdUMg^i^K^^;. The word ^ ^ hasbecome fifRT in Marathi, as in

II

The simile of #ie [ continued ] revolving of the potter'swheel. Followers of both Sankhya and Vedanta have ask^iwhy, on attaining to right knowledge, a man is not immediatelyliberated. Kapila's answer is contained in Sutra iii, 82.

which Aniru.ddha says:—"

PI

It Brahmasutrabhdshya 4. 1. 15 teaches the samething from the Vedantist's standpoint, and propounds the veryimportant doctrine that whilst accumulated and current worksare destroyed by true knowledge, fructescent works, whichbrought about the present existence, are not. Therefore theJlvanmukta has to continue here until death—just as thepotter's wheel continues to revolve until the impetus given toit exhausts itself.

IIThe maxim of giving up the fabulous gem Ointanwbni, and

taking instead a mere piece of quartz! Its application is

28

obvious. Kaghunatha applies it to the man #ho abandons thesearch for the knowledge of Brahma in order to enjoy thepleasures of this life. S'antis'ataka 12, in Haeberlin's Antho-logy, bears on t h i s : — u ^ i w ^ W *M wrMt^^m I ^m-

\\ So, too, Hitopades'a ii. 60:—

There is an additional example in UpamitibhavaprapancaKatha, page 420:—" f ^ ^ g ^ W R ^ ^ f m ^ ^ 7 ^ \

Then, lower down on the same page,this and eight other figures are employed to illustrate the follyof one who, though acquainted with the Jaina creed, still clingsto evil The whole passage is reproduced for the benefit ofthose who have not the book to refer to. "

^ 4 u

^ ^ II On page 170 there is yet another word ofSiddharsfs in regard to the Cintamani, namely "

Movement upward on the part of a quiescent intelligentbeing is dependent on [ the action of ] some other being of in-telligence. I should call this an axiom rather than a maxim;but as Anandagiri terms it a laulcika-nydya I include it here.It occurs in his comment on Brahmasutrabhdshya 4. 3. 5, asfollows:—"%gf«f Er 3f <?4 $ •{ •k&i s m fcf ra WFrRTsfi %i% ^%N»'*£|W«T

29

* IIThe simile of particles of the Kataka nut [placed] in water

[ in order to clear it ]. Manu refers to it in vi. 67 thus:—

" II I a ^ e LauHlcanydyasangraha the nyaya isexplained as follows:—" qm •% ^

larger work,the LauHkcmycbyaratndkara, adds the following quotation iinsupport of the definition:—"g^% ^NcMi% I

"worshipful feet" are those of S'ankaracharya, and the verse is

Atmabodha 5.

Sures'vara has given a capital illustration of the applicationof this in his large Vdrtika 4. 3. 975-6 (page 1.553):—

q^imn*

l " II

There is an interesting example, too, in Hemachandra'sParis''istaparvan ii, 4:—

Venkatanatha, however does not altogether hold with thissimile; for in the vritti to his Tattvamuktdhaldpa ii. 50 (page215), he says:—

so

i ItBroth cooked for the son-in-law is also useful for tiw unex-

pected guest This, like the ^f^ t^r^pr and many others,resembles our proverb "killiog two birds with one stone." Ihave met with it only in Kuvalayananda (page 98) under thefigure %%%>. The passage is as follows:—";ff|r

if &c." This passage also illustrates another ofEagunatha's nyayas, namely a

^ ^ ^Like instructions for obtaining Takshahas crest jewel as a

febrifuge ! An illustration of niter impossibility. It occurs in' the WywyabinduPThd, page 3? line 9, in a passage regarding theannbandhas. It runs thus:—"g^g ^pft g*B: I 3T5%i 3

Wf Iit" I B>m indebted to Professor C.

Bendall for pointing out this passage to me. It is applied byVaeaspatimis'ra, in the same sense, in his Tatparyatlkd, page 3and in the Nyayakanika, pages 338 and 417.

The simile of the bird named Tittibha [ Parra Jaeana ]. Itis based on the story of this bird as given in the Hitopades'a,and is used as an illustration of ridiculous conceit. The versewhich paves the way for the story is ii. 137:—

31

The maxim of buttermilk for Kaundinya. This is one ofRaghunatha's grammatical nyayas, taken from Mahabhasya,and is intended to indicate a special exception to a general ruleas in the sentence snu$¥*ft ^ fmm m> sftf^TPTj where anexception is made in the case of Kaundinya though includedamongst the - Brahmans, It occurs in Brihadaranyavdrtika -1.6. 71 (page 8 8 1 ) : -

On which Anandagiri comments as follows;— "s

I have noted down seven instances of the occurrence of thisillustration in the Mahabhdsya, namely, 1.1. 47; 6.1. 2 (4); 6. 2-1; 6. 4. 163 ( 2 ); 7. 1. 72 (3 ); 7. 2. 117 (2); and 7. 4. 61 (4). Itwill suffice to quote the first, as the other six are practically thesame:—"^f%#s^ %%m: i ^t% f| srsrfr sf*?t wm srwir i

iSee, also, Nagojl Bhatta's pari-

bhdsa LVII, and Professor Kielhorn's translation of the same.Other instances of it will be found in Vakyaypadlya, ii. 352;S'lolcavartika, page 617 (verse 15); Tantravtirtika, page 262(last 2 verses); and Bhamati, 3. 3. 26 ( page 628),

Thou ridiculest the man who talcing Ms gold ties it up in

32

a corner of his garment, and then thyself taking the gold tiestit up in the skirt of the sky! It is found in Atmalattwviveka,(pag e 58, ^ n e 3 from bottom ), as follows:—"<

II

The simile of a thief [who engaged himself] as a cook.His inability to perform the duties, however, led to his discoveryand arrest. This is intended to teach the folly of undertakingto do something quite beyond our powers! Sures'vara is theonly author in whose works I have met with it. The followingverse? which contains it, appears in his large Vartika (page610), and also in that on the ' Taittir-iyopanishadbkashya(page 169), the preceding context too, being identical in bothcases:—"gnpf% ftftg^ftsft iFWPj; m%1%% 1 ^f^FRn^rlt1

f T h e following is an extract from Auan-dagiri's comment on the former passage:—c

f || The same commenta-tor's explanation of the nyaya as it appears in the latter workis somewhat different. He says:—%

II The nyaya occurs againon page 181 of the Taittirtydvartika,:—"%{&$

33

A thief's offer of his limhs for examination when the goldhas been found under his armpit! This occurs in the Jai-mini chaptef of Sarvadarsanasangraha (page 134 of Bib. Ind,edition, and page 152 of Jivananda's) of which the following isan extract:—"q

p W 5TT%WT%" I) Professor Co well's render-ing of the passage is as follows:—"As for the argument urgedby Udayana in the Kusumanjali, when he tries to establish thatimmediate and vehement action does not depend on the agent'scertainty as to the authoritativeness of the speech which setshim acting......all this appears to us simple bluster, like that ofthe thief who ostentatiously throws open all his limbs beforeme, when I had actually found the gold under his armpit."

IIThe simile of rice and sesamwn seeds. Used to illustrate

an easily distinguishable union of two or more things, in con-tradistinction to the more intimate and indistinguishable unionexemplified by the commingling of milk and water. Forexamples, see §fR*ffc«3|W. Also Budrata's Kdvydlanhlrd x. 25,

The simile of the raising [with the hand, one scale] of abalance. That, of course, causes the other scale to go down;and so the simile is used to illustrate the bringing about oftwo or more results by one operation. It occurs in the follow-ing passage of Pancapddihl ( page 38 ) :—"^ |

\

34

on this, Prakas'atman says;—"In commentingg

Other good examples of it will be found in Nyayavartika3. 2. 12 (top of page 412), the substance of which is reproducedin Nyayamanjar% page 456; in S'lohavartikatilcd, page 311(where it is seen in conjunction with theand in Vivaranaprameya, page 99, line 4.

The simile of the grinding of chaff. Used, like?2H€r, °f a ny unnecessary and useless effort. It occurs inPadmapada's Pancapddihd, page 68, as follows:—"

II Also in the Hitopades'ajy. 13:—

SuresVara too makes very frequent use of it. We find it onpages 676, 1036, 1334, 150,5, and 1572 of his large Vdrtika;and on page 176 of his TaittirlyavdrtiJca.

The nyaya is not in Raghunatha's book, but he has othersof the same meaning which I have not met with in the litera-ture; namely r ir??|7F2TFT5 and iTfww°FRnsr. The sameidea is expressed in the following sentence of the Nydyaman-jarl ( page 645):—" T%*pf ^ f r <^% fT WT mm ^

35

* IIThis saying is explained by Taranatha as follows:—"

f^ mm STffrr:" ll It would therefore seem tomean "Let this evil fellow, my opponent, chuckle over his ap-parent success in this argument, but what about so-and so?"I have met with it in Advaitabraitmasiddhi, page 14, in thefollowing sentence:—"-^rsraretf f^ IWui f f inw^ *

^ II It occurs again on page 16.In the Bhamatt, page 243, we have it in the form "as follows:—

I <pf mms§ m\ g ^ g t r^r^r^tw %®W !l" This is de-cidedly the clearest example. In his translation of Haridasa'scomment on Kusumanjali i. 3, Prof. Co well's rendering of thenyaya is " the principle of satisfying an opponent."

The illustration of the caterpillar. This illustration is used andexplained in Brihadaranyakoimnishad 4.4. 3 as follows:—

"it I include it because it is found in Raghunatha'slist; but it is of no practical value.

IIThe simile of straw, arcmi wood, and the burning gem [ as

means of producing fire ]. The kind of fire produced by eachvaries (just as that of a lighted lamp differs from that of burn-ing wood or cowdung); and the method of production, too, is

36

different; that being in one case blowing, in another attrition,and in the third the rays of the sun. The application of thenyaya will be seen from the following passage of Nydyamanja-risdra, page 3, line 5:—"s

For an interesting discussionas to the * capacity' (p?n%) residing in straw &c, see Kmumdn-jali pages 58-72, and Prof. Cowell's translation, pages 6 and 7.The nyaya is not included in Eaghunatha's collection, but isexplained in the Vdcaspatyam ( s. v. ?^pf) as follows:—g

5rfcT

The simile of a man carrying a vessel full of oil [and who isto be put to death if he spills a drop of it! ]. This curiousillustration Is given in Bodhicarydvatdra vii-70, and appliedto one who has adopted the ascetic life:—"f ^

i

One should abandon an individual for the sake of a wholefamily. This is the first pada of Hitopades'a i. 115 whichreads thus:—"31$^ f^srnf STPIWsf ^ 9T^ I JTHT

II It is quoted by Anandagiri, in his com-ment on BrahmaAutrablidshya 1. 1. 22, as follows:—"<j

J? if Raghunatha expounds it thus in the Lauhikanydya-sangraha:—%

37

I! Further on he says, "

II -A- nyaya of similar import to the oneunder consideration is "which see below.

itThe simile of the fire which has consumed the fuel [ and

therefore goes out ]. This immediately follows the sr^tTeft-op fl f in Raghunatha's list, and is meant to teach much the

same thing. He says:—" wR>^RTm m #SIWTT W%mW*QT3 ^TRT13^" U We have an instance of the employ-ment of the figure in S'vetds'vatara Upanisad vi. 19; and againin S'ankara's bhashya on Brahraasutra i. i. 4 (page 76), andSures'vara's large Vctrtiha pages 1593 and 1840. The follow-ing is Paramarthasdra 77:— "

The simile of a man with a stick [ or, men with sticks]. Thefirst instance, which I know of? of the employment of thisnyaya is in a curious passage of Patanjali's on Panini 8. 2. S3,for reference to which I am indebted to Professor Ivielhorn. Itoccurs also in the Nydyavdrtiha on sutra i. 37. In this, andin the preceding sutra, there is a definition of uddharana,in the course of which the term ^if^riwt occurs. In regard tothis the Vartikakara remarks:—

WT

38

The following from Vachaspatimis'ra's Tattvabindu closelyresembles the explanation given of the

The maxim of the Asuras, Ddmct, Vydla, and Kafa. Thisis expounded by Raghunatha in the following manner:—

f T %

frfw 5Tr5R"T%

: mm %^ 11 "Vasishtha," means the Yogavdsisfha, in Book 4

(chapters xxv—xxxiv)of which, we have a detailed accountof these six Asuraa. The verse quoted by Raghunatha is notfound in the printed edition exactly in that form, but 4 34. 36reads thus:-—

" 11

There is one of similar import in the opening part of theiL'history, and Mr. M. E. Telang has pointed out a third in theclosing part of chapter xxiv.

The simile of Arjuna. Used to show that something,though once done, may be done again, as in the case of ArjunaWho defeated the Kuril race after Krishna had already defeated

39

them. Raghunatha says:

pT:' 11 " " Knowledge effected through Vedic sentences de-stroys that error termed the world, which had already beendestroyed by eternal knowledge (Self, Brahman): just asArjuna slays again the Kuru race already slain by Vfisudeva."The verse is Sankshepas'drvmka ii. 38, and the translationis that of Mr. Arthur Venisinthe Veddntasiddhdntamulddvali(page 174) where the verse is quoted.

The simile of grain and its husk. The earliest example ofthis figure is in the Brahmabindu Upanishad, verse IS;—

1 ft ff %-II This verse, with others of similar import, is

quoted in Pancadas% iv. The following, from Bhdmatl, page54, appears also, without any acknowledgement, in the firstchapter of Sarvadars'anasaiigraha :—

IT

Vacaspatimis'ra, however, was not the originator of theillustration. It occurs four times in the Mahubhasya, namely,1, 2. 39; 3. 3. 18; 3. 4 21 (vfirt. 2); and 4. 1. 92. The followingis the passage, the substance of which is reproduced in theBhdmatl and Sarvadars'anasangraha:—"

I 5R" TTWT?" 5cfTWfTTr W^^^P^^T^^^n^1." See> also,Nagojl Bhatta's paribhdsd 73. The nyilya seems to have adifferent application in MarathI literature. Molcsworth's defini-

40

fcion is as follows:—"The law of the corn and its straw. Conquerthe king and you conquer his subjects; accomplish or acquire amatter and you attain all it sustains or involves."

A Brahman does not become a Kircda by living on theS'alagrama mountain filled with hundreds of those barbari-ans ! This is equivalent to our saying, " A horse does not be-come an ass by being born in the stable of the latter.35 Compare,too, S'ankara's " ?r u w m 3TT ^ ^ $ ^ I % ^ ^ S « P R ^ " inBralimasntrabhdsya 1. 4. 1. The saying as given above isfound in Vacaspatimis'ra's comment on Yogdbhashya i. 5; andhe makes use of it again in his Bhdmati i. 1, 5 ( page 126 ) inthe sentence "

A thing does not become imperceptible because perceived byone who lias ascended a mountain peak—This saying, quotedfrom Tantravartilca 1. 2. 2. (page 6), appears in ths Nyayam-anjar-l (page 422) in the course of a discussion on the sddhutvaand asddhutva of words. The passage is as follows;—" ?r

? ll" Jayanta quotes iton pages 90 and 222, also.

41

The simile of the union of man and lion. Used to illustratea particular kind of Alankara consisting of a combination offigures. See the quotations from SarasvaPlicanthdbharana andKuvalaydnanda, under gff

Blame is not employed in order to blame something thaiis blameworfthy} but rather to praise something other thanthat. This is the form taken by the nyaya in S'abara on Jai-mini 2. 4 20. In Tantravdrtika, page 16, it appears as "«f j %

%^T T%ST 1 % ^ mi% sn% 5 i%m ^3*3;,5? and Anandagiriquotes this reading of it in his comment on Brihaddranyak-opanisadbhdsya 2. 5. 16.

The following passage from Agamaprdmdnya, page 51, ad-mirably illustrates the meaning of the nyaya:—"*rg %

% ( iv. 124 )

ti6

42

Another reference to the nyaya will be found ijar% page 273.

A hyena does not find a suitable opponent in a youngfawn. This may be contrasted with the saying "q- ftgj^ft-

It is found in the Nyaya-vdrtikatatparyatika, page 33:—"p?R^ f|

f |

Men do not refrain from setting the cooking-pots on thefire because there are beggars [ who may come to ask for someof the contents ], nor do they abstain from sowing barley be-cause there are wild animals [ which may devour it ]. Thisoft-quoted saying appears three times in the Mahabhasya,namely in 1. 1. 39 ( vart 16 ), 4 1. 1 ( vart. 15 ), and 6. 1. 13(vart. 13 ) , and this is probably the original source of it. I havemet with it in two of Vaeaspatimis'ra's works, as followa Inthe Nyayavartiltatatparyatika, page 62:—"j

w%i *r ft W^ ^rft^r wmt ?fN^% ftt&m: SRfti%^ ll Similarly, on page 441 of the same. In Bha-

mati, page 54, we read:—{%

& fJJ tl T h e s a m e passage, with agood deal of the preceding context, reappears, without acknow-ledgment, in the Charvaka chapter of the Sarvadars'anasan-graha. We find the saying in a modified form in the Panca*

43

padika, page 63:—"sRfJrssftdhwifftKmwHii f*T§j«&<H«u*% «IW: W" Ifc appears in this

form in Jivanmuldivivelca^ ( page 8 ) also, and is there ascribedto Anandabodhaearya. See his srSTPTHWT page 21. Then wehave the well-known v§rse, Hitopades'a ii 50:—

II

Not even by the employment of a thousand different pro*cesses can S'yamdka grain be made to germinate as rice.Vaeaspatimis'ra was fond of this kind of saying. That aboveis from his Nyayamrtihatatparyatilca, page 55, and anotherof the same class occurs twice in the BJiamati. On page 180( 1. 2. 18 ) " wf| srrg sprjp: y j ^ M i ^ , " and on page 704( 4. 1. 1.) "*T ?ag fZ^wfcniSTfft ^r r^" || Compare, too, Manuix. 40:—" 3T^<|H fTd «"Mf< d«l H«4 I l&fc if^ T^T tTff 1

sidfT% " II They all remind us of those sayings from anotherpart of the Orient:—"Do men gather grapes of thorns, or figsof thistles?" and again, " Whatsoever a man soweth that shallhe also reap."

Not even a thousand blind men can protect a house fromrobbers. This is another of the sayings of Vaeaspatimis'ra, andis found in his tika on Nyayavartika 1. 2. 2 (the definition of3f$tj ) , To see the aptness of the saying it would be necessaryto transcribe a lengthy passage of the bhdshya and vartika ;but the scholar can easily refer to them himself.

37ie edge of a svyrS, - • •;, ;!/./, cj7i wry fceew, is not employedto mi itself.. The i \ iiy^ , - oar-"". ni this form in Syddvadaman-jari'j page 893 in eombh don with 'I'lat, which immediatelyfollows; and Mr. Thomas, xC Librarian tit the India Office, tellsme that he has met \vltls - - j Uv«* ;op;*etber in Na-gfirjnna's ^^cj j-

but there th- sworu-nynya takes the form of u^In Madhyamaka-

vritti, page 62, it again occurs in conjunction with another

simile:—u k

f mt &c-" F o r the latter, see ThirdHandful. Further instances will be found in Tdtparyat'ika}

page 255; Nyclyamakaranda, page 131; and others of a likenature in Venkatanfitha's Sarvurthasiddhi, page 391.

ft #rfsjratsft ?R^f: ^pKnrf^f ^ ui^b young actor, however well-trained, is clever enough to get

on his own shoulder. This is Mallisena's version of the nyfiya,as cited in conjunction with the cognate one'above, In Brah-masiitrabhdsya 3. 3. 54, S'ankara quotes it as iS^ f|- ^ : |%-T%?f: T^^^WirBRr^^ri%-!" I n the vartika on Taittiriyablulsya,page 108, SuresVara puts it t h u s : — " ^ ^^^-WiTTflf fwgofrs Tf

II Other varieties are the following."^ ff gi%%#TSf^ f%-#?T ip5%WTom T ^fifg^rf^, Bhamatl 1. 3. 41 ( page 277 );

"*T % g^T%cftsR *&&$: ^ ^ F ^ T T W ^OT%?" Khandanalchan-dakhddya, page 592; and, finally, "q- T% q-prftsft1 ?i^: ^^sp.?VWT^H wCFffir"? Vidydsdgarl on Khand'ana, page 57. I twill thus be seen that no two authors agree as to the form ofthe maxim !

45

J. Zamp does not illuminate until it [ i. t its light ] reachesthe object to be illuminated. I t therefore comes under the headof STftq^n^, for which, and Its opposite, see Nyayakandali,page 23. It occurs in the Nyayamanjar-l on 5. 1. 7 (page 624):

H^nr^ srsffa: ^^T^# J T ^ T ^ R W ^ ' ' ll Also inTdrkikaraksd page 271:—"^ T% W ^ f H T WWf fT% ST^F^irsrT^I T C ^ 5T T * "Rf.'5 Then in So/rvdrtluisiddhi (on Tattvamulcta-kaldpa L 32 ) we read:—"^21^1=^% ^ f ^ % # JT^Rpm*5TPST WT fn?: 5r^f^T%fTpl^^qr Wf ^Wf ^f^>? Compare Nagar-juno/s karikfi vii. 11:—"surn^

Owe person does not remewJjer what another has seen. Thisis the first pada of Kusumclnjali i. 15, the whole verse beingas follows:—

" 11

Professor Cowell translates tlius:—^ One does not rememberwhat another has seen; the body remains not one and the samefrom decay; there cannot be transference of impressions, and

if 1/012 accept a non-momentary existence there is no othermeans/" The karika, however, is hardly intelligible apart fromthe preceding context of which it is a sort of summing up. Thenyis.ya did not, however, orginate with Udayana, since it is quotedin Vyfisa's YogahJidsya 111* 14, and in Nydyahhasya I. 1. 10. I ti.s found, too, in £>yiid'vd(himavjav~t> pages t'l and 154; also inNn<iiiamavjarl, page 437, line 10.

46

Not even a thousand blind traveUers can discover the road[to be taken]. This is contained in BMmatl 1.1. 5 (page 124),in the following passage:—"*r

m vk m

'? it

It is better to leave this untranslated. Theis found in Vyasa's Yogabhdshya ii 24, as follows:—"3

" II On this Vacaspatimis'ra remarks:—u^II The nyaya, as given% f y g

above, is found in tjie Nyayavartilcatatparyatika, page 29:—

11 See, too, Citsu.ii 26 (Pandit, vol. v.page 514)where reference is made to

Vaeaspatfs use of the nyaya; and the same objection is takento it by S'rlharsha in the Khandanakhandakhadya, page 354.

*! IIProfessor Venis tells me that the Benares pandits regard this

as a shortened form of the f^qrrqu^n^T^n^ (for which, see theFirst Handful of maxims ), and that it means " unduly exten-ding one's claim or one's position generally." Its equivalent inMarathI is ifpr qw^i? which, Molesworth tells us, means " toestablish one's self freely and fullj^: to extend one's power farand wide." He gives, as an example of its use? the MarathI

* 47

proverb " ^ * c % $ a*1$r$ *5 mn TO$," which is the equi-valent of our " Give him an inch and hell take an ell." In thepassages, however, in which I have met with the expression, itseems to imply a dogged adherence to a position in spite of pre-vious failure, and when, there is little prospect of future success.Two passages in Upamitibhavaprapanca Katha pages 798 and907, seem to confirm this:—"i

f m qnpr4nR»m" ll There aretwo other instances of it on pages 656, 657 of the same, and itoccurs three times in the Ifydyamanjarl, as follows. On page113:—"ip1 f

On page 121:—" ^

II On page 504:—"if * ^

I- ll There is one instance

of it in KhandanaJchandalehddya (page 31) also:—C£3f ^," which is rendered by^ ^ ^ R , y

Prof. Ganganatha Jha:—"Nor will you escape from this predi-cament by taking the long step of assuming an infinity ofdifferent kinds of real existence." Indian Thought, page 17.

I!Leaving the sweet morsel he licks his hand! It is found in

Pancapadika, page 49, as follows :—"apf 3<

5natha's list it appears as f^nt f| rr *R %%. We may compareit with the saying "

48

The simile of a father's conforming to [the ways of] his littlechild. This is set forth as a model for the knower of Brahma,that, by a lowly and humble demeanour, he may attractthe ignorant It is thus explained in the Laukikanyaya-sangraha:—"fKff^FT tP^f^Sif^f i : ^ ^

TO;" it In thelarger work the following passage is quoted by way of illustra-tion:—"

IT

1 sr # 1 % f%3 fNf WF^ir tt^TRWr^;" II T i l e "elder"is Vidyaranya, and the verses are Paneadas'l vn. 286-288.

Pis'deas should be answered in the Pis'cica language.This nyaya is found on pages 214 and 410 of Sarvdrihasiddhi( on Tattvawiuktakalapa ii. 49 and iv. 18 ), in the first instancein conjunction with a3f^n*p^ft w%*J?? with which it is clearlysynonymous. See u

: (IThe simile of a stout cudgel Such a stick, hurled at a

yelping cur, may at the same time strike and silence other dogsnear it; and so the nyaya seems to be used somewhat in thesense of "Killing two birds with one stone." It is thus de-fined by Raghunatha:—

49

The simile is employed in this sense in Advaitabrahma-siddhi, page 100:—"^ l

\

It is akin to srWPfiT fwwt T T? which see in First Handful.

The simile of a lamp. We have here another of the manylamp-illustrations. In Mahdblidsya 1. 1. 49 ( vart. 4) an adhi-hdra is said to be of three kinds, and in the first it is likenedto a lamp in the following words:—"^^^HTO: qfk mmm%-

the opening part of 2. 1.1, where the question is asked '%: jp--:?5' the paribhasa, and not the adhikara, is

likened to a lamp, in the same words as above.

Nages'a (in vol. iii. page 8 of the Uddyota) quotes thefollowing verse:—

" it

We find the same figure In Jaimini's sutra 11. 1. G05 whichS'abara explains thus:—"rr^ta ^ i

In dealing witli tliisadhikarana IMfidhava substitutes the figure of a smqle danceramusino- a number of spectators. See the q^p;n?r in ThirdHandful

This nyfiya, which is rjuoted by Amaradnsa in his tlkfi onVeddntasihhdniani, page 2G2, is apparently another form ofthe more concise JTOSqrriirfcr which, as it occurs in the Yogasection of Sarvfidaru'avfiMW-graha, is rendered by Prof, Cowell

50

"Express negation." In a footnote (on page 250) he explains itthus:—" Where the negation is prominent it is called prasa^ya*pratishedha; but where it is not prominent we have the pary-vddsa negation. In the former, the negative is connected withthe verb: in the latter, it is generally compounded with someother word; as, for example, (a) ' Not a drum was heard, not afuneral note \ (b) ' Unwatched the garden bough shall sway'.The former corresponds to the logicians' atyantdbhdva, thelatter to anyonydhhdva or bheda".

In the Vaeaspatyam the nyaya is quoted underas follows:—"

According to this, then, the meaning of the nyaya is "thatwhich has been applied or asserted is subsequently withdrawnor denied."

Both the forms of negation are contained in Mahdbhdsya1. 4. 50 &c, in Vdkyapadiya ii. 86, and in Sures'vara's largevartika 3. 9. 73. Verses defining the two are quoted on page214 (Chap, vii.) of the Sdhityadarpana, and renderings will befound on page 254 of Mr. Pramadadasa/s_translation. CompareMolesworth's definitions of the terms.

The principle that whatever has no result of its own, but ismentioned in connection with something else which has sucha remit, is svbordinate to the latter. This is Dr. Thibaut'srendering of the nyaya as it occurs in Brahmasutrabhashya2. 1. 14 (page 443 ), and he explains it thus in a footnote:—"A Mlmamsa principle. A sacrificial act, for instance, is in-dependent when a special result is assigned to it by the sacredtexts; an act which is enjoined without such a specification ismerely auxiliary to another act." The source of the nyaya is

51

S'abara 4. 4. 19, and Madhava applies it in Nyayamalavis-tara 4. 3. 16 (sutra 37). I have met with it also in Nyaya-vartikatdtparyatika, page 178, line 2; and in Vivarana-prameyasangraha, page 117, line 11; and page 147, line 9from bottom.

The simile of the capture of a crane. Raghunath explainsit thus:—A man wishing to secure a crane puts butter on itshead, which, when melted by the sun, goes into its eyes andblinds it, so that he can then take hold of it! He clearly tookthis explanation from the Tattvadipcma, a commentary on thePancapadihavimrana ( itself a commentary ), and I subjoin aportion of each. Vivarana, page 283, line 4:—

?T% tsq- *3CTWsr;"n On this the Dipana,page 779, bottom line :—" ^ p p ^ ?f% I W^W^^mw^Fr %mm f

Then follows his application of thenyaya. Both writers evidently regard it as an illustration ofsomething ridiculous; and to me it recalls the nursery traditionthat the way to catch a sparrow is to put salt on its tail!Rctghunatha, however, classes it with nyiiyas deprecating aroundabout way of doing a thing. Amongst these he gives the

J where a man whilst looking for a stick withwhich to kill a snake, comes upon an axe; but, instead ofusing that against the enemy, he goes out to cut a stick with it.

In Vivcranaprameyamngraha, page 262, line 9} weagain find the

52

: IIThe illustration of whispering in the ear of a deaf man, A

good example is found in Upamiiibhavapraiiancd Katha, page1062;—

t

Compare the following from N'ydyamanjar% page 405:-

#" Also the expression, "«rfiro^r Tri^T^" m Naislcarmyn-siddhi iv. 21. For similes of a like kind, see

The. -simile of a lamp in a vessel with riitiny holes. Raglm-natha explains it as follows:~Ci^g^T%RT

* %%?J II The above is verse 4 of S'ankara's poem, tothe exposition of which Sures'vara devotes 87 versos in hia

The Illustration of the loio&rinrj of one part of a load [ and.so easing one's burden]. This is found under Taniravarbihj,1. a 22 (page 222 ) : " " ^ i % 4 w i T O ^ m%^ ^ ^^r^TRT-r rf Tfl' 'RT R t TTWrRxrTTf ^ frcWTq^WT tw WRl|f?^/? Prof.Ganganatha Jha renders the passage thus:—"When a certainconclusion to the contrary 1ms been laid out in an exceptionally

53

strong manner, if one proceeds to immediately point out thetrue theory, it involves a very hard work; and hence with aview to lighten this burden, the present sutra proceeds only toweaken the contrary view by throwing it open to doubts

Jayanta Bhatta reproduced this on page 419 of the Nyaya-manjari as follows:—'\<ftr%ST^gf^

J II

The illustration of the three Asuras, Bhwna, Bhasa, andDridha. See this explained under

The simile of the bird Bhulinga. It is supposed to say umdjsahasam" "don't do anything desperate", and then doesdesperate deeds itself! The purport of the nyaya wouldtherefore seem to be, "Practise what you preach." There aretwo references to this bird in Sablidparva. The first is inXLi. 18 (Bombay edition ):—"q- TnOTn&CT 3TCT% Wf $%$*TW% I SFWM «nf T ^jrr& ^Wt^&tt" » T h i s i s explained bythe second passage ( XLV. 27-32. ) :—^^ %tff ir % f%:

fi i ^"sr f% f i f ^fe#^(^Pi4^T u ^ II

?F T%

5TWTW II ^

the Calcutta edition of 1834, the chapters are XL and XLIII res-pectively. Kaghunatha's remark on the simile is as follows;—•

54

II" For the followinginteresting example of the application of this nyaya (thoughthe bird is not mentioned by name) I am indebted to myfriend Mr. C. H. Tawney, C. I. E. It is found on pages 138-9of the Paris'istaparvan:—" ^r: ^

W II 1S1 II

iI i

in VII iTT

5 ^ fAn interesting conversation on the inconsistency of not practis-ing what one preaches (though not in connection with thisnyaya ) is found also in the Bhagavata Purdna x. 33. 27-40.

The simile of the reflections of a madman. The story con-nected with this is told in the following passage of Atmatattva-viveka, page 64:—" cn t f twmt & ^ ^Tmw^R^^F I

I cT ft

Pancaiaiitra V. 41 (Indisclio SpriicJiv 1221).

55

The supposition that the light of a gem is itself the gem.This follows Mr. A. E. Gough's explanation of a slightlyvaried form of the nyaya which is found in the Bauddhasection of Sarvadarsanasangraha. He adds that, in this case,"we may yet handle the gem, because it underlies the light,while, if we were to take nacre for silver, we could not layhold of any silver." The correctness of this view is establishedby an important passage at the beginning of Pancadas'% ix,which treats of *&fm as a means of arriving at a right know-ledge of Brahman. Such meditation, being directed towardsBrahman with qualities, is of course erroneous, inasmuch asthat Impersonality has no qualities; but it nevertheless leads tothe underlying nirguna Brahman, just as the mistaken notionregarding the sparkle of the gem leads to the discovery of thegem itself. This is styled rwTf PT? an error which has acorresponding reality underlying it. To mistake the distantshining of a lamp through the keyhole of a door for a gem, isan illustration of fw TWTf RTj a n error entirely devoid of anunderlying reality. The passage is as follows:—"^

f n

II \ II 3T SPTTSFT SfT iTMf^TfRT^T^Tt: I

II H II

r: I irffewwfSlranf^r: ^^[WlT &&& \\ $ \\ The commentator,Kamakrishiia, ascribes verses 2-5 to a vartika; whilst CitsukhaMuni, in his comment on verse 2 which is quoted iu theNydyamakaranda (page 148), names Dharmakirti as itsauthor. This is not improbable; for Dharmakirti is known tohave composed vdrtikas on the works of Dignaga, a famousBuddhist writer of the sixth century ( See Mr. K. B. Pathak'spaper "On the authorship of the Nyayabindu"). In Nyaya-manjarl, pages 24 (line 1), 33 (line 4 from bottom ), and 158

56

( line 10), the nyaya is found as «rf!for«raTfo3%33t. Then onpage 308 (line 9 from bottom ) there is the following passagewhich corresponds with the extract from Pancadasl, namely:—sp? fir

5

II The nyaya occurs again on page 317.

Other references to it are S'alika, page 22, line 4; Nyaya-Jcandall, page 190; Atmatattvavivelca, page 45; and Tarhiko*-rahsd3 page 16,

The illustration afforded by the sale of gems. It is intendedto teach that, in disposing of precious stones, one who under-stands their value will derive greater advantage than one whoig without that knowledge. This would undoubtedly be thecase if the seller were a S'abara and the buyer a dealer ingems! The illustration is S'ankara s, and is used by him inhis exposition of Clihdndogya 1. 1. 10, which sets forth thevalue of an intelligent use of the syllable Om. The passagei s a s f o l l o w s : — " ^ ^ ^ ^ ^ ^ r t w ^ ; ^ ^ r w % I 5TRT 3 fwTT*m$m ^ i *J%*r f%nwr ^ftflr- • -w%w €>4^TR *TW%." An objectorhere urges that the result of an action does not depend uponthe intelligence of the performer of it, but on the due perfor-ance of the act itself, and he supports his view with the follow-ing homely illustration " ^ f| <$!%

The Sidhantin disallows this, and gives anotherillustration:—"

The nyaya is quoted, in a slightly different form, by

Anandagiri in his comment on Brahmasutrabhdsya 3. 3. 42;and again, by Amalananda, in the same connection, in companywith the druff-illustration.

57

Mistaking bamboos for snakes on the part of those whoseeyes have been smeared with the fat of frogs. This curiousillustration, taken from S'lolcavartilca, page 520, is found in thefollowing passage of Tatparyatilcd, page 814 :—" sj

i ^TWRTIW

:" II

The Sflokavdrtika passage containing the nyaya forms thesecond quotation in the following excerpt from Sarvattkasiddhion TattvamvJetdkaldpa ii. 64:—" #

" || Another Instance ofthe nyaya is to be found in Parimala. page 43, line 9-

* II

The simile drawn from fish It is used to illustrate theoppression of the weak by the strong. In Eaghunathavarman'slist, it follows the gs^tms^nsr? a nd he explains it thus:—

: " II The verse quoted here is

58

Togavdsistha 5. 37. 7. There is a good example of the usage ofthis nyaya in KamandaMya-Mtisam ii 40 which reads

T: SH<K>" II My friend Mr. Tawney has given me a referenceto the commentary on i. 13 of the same work, and also toKatMsaritsagara cii. 63 which I here subjoin together withMs translation ( vol. ii, page 390):—"

I qWH»<t: ?jb 3 # rnm*m?iMWM*i " \\ " There is norace in the world without a king; I do believe the godsintroduced the magical name among men in their alarm,fearing that otherwise the strong would devour the weak, asgreat fishes eat the little." Kulluka gives "sas a various reading in the second line of Manu vii. 20, andadds " 3Rf cj^trTl jjwH'Ct^Klcf JTc^l^W ^ tmi^^r^*^" ))For this, also, I am indebted to Mr. Tawney.

One who has been seized in order to be put to death,[ gladly] agrees to the amputation of a limb [as an alternative].The nearest approach to this nyaya of Raghunatha's is foundin the following verse of Bodhicarydvatdra ( vi. 72 ):—

On the former part of this, the commentator says:

59

The bee that knows the excellence of the perfume of jasminecares not for darbha grass. This is found in the followingpassage of Upamitibhavaprapancd Katha, page 1031 :—

HThe simile of a grain of soot in a heap of spotted beans.

Perhaps akin to a needle in a haystack. It seems to haveoriginated in that very ancient drama the Mricchakatika whereit is found (on page 40) in the following Prakrit passage:—

" ii (=

In vol. ix of the Harvard Oriental Series, Dr. A. W. Ryder (inimitation of the ^RFR) renders it thus:—"But mashter, it'spitch dark and it's like hunting for a grain of soot in a pileof shpotted beans. Now you shee Vasantasena and nowyou don't."

The nyaya is quoted in Udayana's Kirandvali, page 79:—•again on

pages 208 and 451 of Venkatanatha's Sarvarthasiddhi, thelatter being as follows:—"qsjr ITTTO^ ®H ^m m

60

J / Mithild should be in flames nothing of mine would beburnt up. This is the second line of a verse in S'dntiparva,chapter 178, the first line being "sRsg- ^g- $r T% T¥T flT T%f%^R". It is used to indicate the freedom from anxiety of onewho has nothing to lose; like Juvenal's "Cantabit vacuus cor amlatrone viator." S'ankara quotes the phrase in his expositionof the words "«f p^r ^ fpr% |" in Brihaddranyakopanishad1. 4.15:—"sr frer *p| z$$m i 5PifsnwitwT% f% TfWT : i

" |l J t appears alsoin the following verse of the Khandanahhandakhddya, page278 :—

Enquiring as to a, suitable date for the shaving of one'shead when one has already performed that ceremony ! Itoccurs in the following passage of the Nyayamanjarl, page

g l" ll This saying was explainedto me by my learned friend the Principal of the GovernmentSanskrit College at Benares. It is similar to two given byRaghunathavarman, namely, "c^r ^ 1% g f ^ l W j " and "q- T%

See also f ? f ^ w 5T r qfR?T in theThird Handful.

61

The simile of [ molten ] copper poured into a mcndd [ andassuming its shape ]. Kaghunathavarman expounds it thus:—-

ftfim ^ r t g^wfcf". This verse is S'ankar-acarya's Upadesasdhasrl xiv. 3, on which Ramatirtha com-ments as follows r—

I may add that the nyaya which immediately follows thisin Raghunatha's list, namely sq^^^rnri^PTj is based on thevery next verse of the Upades asdhasr% [" r fcpf «rr ?m # $ :&c."], and his explanatory remarks are taken verbatim fromRamatlrtha's comment. The nyaya we are now examining ap-pears also in Brahmasutrabhashya 1. 1. 12 in the expres-sion u^TRf^^^wramr%m%iTHc|;'?: and in Taittirwjavdrtika( p. J4): R€4iqw4*T*rw ijqRT SpRTTWW I

Looking for the production ofgerras when the seed has beeneaten by a mouse! This seems to belong to the same categoryas the ^T^^Tft^TT. Ik occurs in the Bauddha chapter ofSarvadarsanasangraha ( page 14 of Jlvananda's edn, ). Thewhole passage is too long for quotation, but the nyaya-por-tion is as follows:-—"ftcfrt TTl% fWPFTT

C2

Even a [ cowardly ] crow can assume the bearing of aneagle, when it conies upon a dead lizard I This is the firstline of Bodhicaryavatara vii. 72, the second being

How true to nature this is!

He who causes a thing to be done by another is himself thereal doer of it "Facit per alium facit per se". This nyayais of common occurrence. There is a good instance of it inAnandagiri's comment on Bralimasntrabhdshya 1. 2. 11. Ex-plaining Mundaha Upanishad 3, 1. 1, S'ankara says:—"I

ft

which Anandagiri remarks:—"qi^nn%!% 1

II See also Tdtparyatlkd, page 187, line 1.

Anything that has been made is non-eternal. In otherwords, that which has a beginning has also an end; except ofcourse, the Naiyayika's sr n TTW? which has a beginning but noend! The nyaya is found in the JSfydyabindu, page 108, andits converse, q^R^t 3Rf>cRP ) o n Pa^e ^®* ^ e following areadditional examples of its use. Vivaranaprameyasangraha,page 240, line 3:—"s

STTJWIT" ll Nydyavdrtikatatparyatlkd, page 187line 8 from bottom :—"

63

|| Part of this latter passage is quoted inCitsukM I 23 ( Pandit, vol. V. page 27 ).

By what means can a donkey overtake [so as to bring back]that which has been carried off long before by [one mounted on]a horse ? This phrase, borrowed from Tantravdrtika ( page730 ), is introduced into the Nyayamanjari ( page 262 ) in thecourse of a discussion on the relative value and authority ofS'ruti and Smriti, in the following verse:—

IP"

According to Kumarila, a man who has accepted the teach-ing of s'ruti will not allow it to be upset by a contradictorysmriti, and vice versa. This is expressed, as follows, in twopassages of Tantravdrtika 1. 3. 3. (as pointed out by the editorof Nydyamanjarl.):—"

ft ii ...... wt T% *ritr: s r i^ j f t " ll Page 92. Again on page

94:—"qt f|*

64

nThis ayaya is found in Raghunatha's larger work, the

Laukikanydyaratndkar (India Office MS. 582, page 185 a},and on page 6 of 8rilclidmanit%lcd. Prof. Cowell, however*quoted and explained it in a footnote to his translation o£Haridasa's comment on Kuswnidnjali v. 4 I quote a portionof the comment to elucidate the cote. "You may not saythat l the volition of the conscious agent is the cause in effortonly, and not in all action generally/ because even though aparticular kind of volition may be the cause in the case ofeffort, this does not preclude volition generally; otherwise,because a particular seed is the cause of a particular shoot? itwould follow that seeds in general [ i. e. the class, seed ] couldnot be the causes of shoots in general" The following is thefootnote. "This argument depends on two principles3-a. Thesame relation of cause and effect which exists between parti-culars, exists lilcewise between their respective classes, 'qf^p^:

b- the general causes only producetheir effects when conjoined with the particular causes, '

^ Thus Archbishop Whatelyhas made a book on Logic,—man can therefore make logicalbooks; only in each particular case we require the concurrents,education, leisure &e."

* II

As is the Yahsha so should he the offering. This is includedin Kaghunatha's list, but without any definition of its meaning.It is embedded, however, in the philosophical part of his

65

treatise, as follows:—"

w%ft:i%

I have found the nyaya in use in the following works ofVacaspatimis'ra's and of Jayanta Bhatta* In the Nydyavdrtika*tdtparyatika, page 115 :—"fer l w^rrf^ft wfe^rar T% !%^FriWTWioT : nJ3 Also In the Bhd-matl 4. 1. 15 (page 723):—"if ^ vgtkfm ^rw^??ft W^^^t

U The two which followare from the Nydyamanjaru Page 54:—

: n

On page 637 :—

It occurs also in S'ridhara's Nyv/yakandaU, page 144, line 13,and, finally, in the vritti on TattvamvMakal&pa II. 49? whereit is immediately followed by "ft^rraRT f^fn^TW^NR W%l%^TFTrw.55 The general sense of the nyaya would seem to bethat of (f tit-for-tat", " a Eoland for an Oliver."

66

Conveying the meaning actually expressed [and thereforeneeding nothing to supplement it ]. Kumarila puts it thus inTantravdriika 3. 5. 19 :—4%^iw fkwtt I ST

H Compare, too, the latter part of S'abaraon 2. 3. 2, It occurs twice in Bhamati. On 4. 1. 4 ( page 710 )we read:—uz

Again on 4 3. 4 ( page 742 ) as follows:—"if

i ff- c

Anandagiri, too, quotes the nyaya inhis comment on 4. 3. 4. He says:—

i" II It is found also in

the philosophical portion of LaukikanydyasangraJia (I. O.MS. 1031, page 45 6.):—"qr " " "

J35 !) See, too, ISfagesVs Uddyota, voL i. p. 574.

The illustriition of the Icing's son [ who was brought up ] as ahunter. Thu htory is that a young prince, abandoned by hisparents at his birth, was adopted by a hunter and brought upas his own son. The boy remained in ignorance of his realorigin until he was discovered by a kindly person and restoredto hia rightful position. S'ankaracarya seems to have been thefirst to utilize the tale, and he gives it as follows in his bhasyaon Brihaddranyakopanisad 2. L 20:—

67

: I

Sure'svara refers to this several times in his large Vartika.On page 71 we read:—"^rwif%in%rw^ r rWTqRPTTf r: I HT-

««rrsnRrat ftm§" Then, on pages 970-2, hedevotes ten verses to the nyaya, and returns to it once more onpage 1845.

The author of the Siddhclntales'a (on page 20) cites it asthe "^T^^#?T%r^< 44 R€gT^?

? ? and it is reproduced, in aslightly different form, in the comments of Aniruddha andVedantin Mahadeo on Sdnlchyasutra iv. 1. See also Bhamail1. 4. 22. Raghunathavarman links with the above the x%n|w«53JTO which tells of a lion's cub being brought up as a ram; butI have not yet met with it elsewhere.

II

The simile of the manner of entering a royal city. It isfound in both of Kaghunathavarma's treatises, but the followingexplanation of it is taken from the Vdcaspatyam:—"f

Raghunatha points out that we do not grasp the meaning of along sentence as a whole, but that the sense of each wordenters the mind singly, on the principle of

68

I have met with the nyaya in Nages'a Bhatta's comment onKaiyata. In Mahdbhdsya 1. 1. 58 (under vartika 1 ) we read

\

iWf rt ^T^wfwWTW*^^ I! Kaiyata remarks on this :—

Tflr ^%W^Tf r Pr?w:555and on these words

Nages'a saysspy: i i|w ^ ^The passages here quoted will be found on pages 389 and 390of vol. i. of the edition of Maliabhdsya with the Pradipa andUddyola, published at the Nirnayasagar Press in 1908.

This is the second line of a verse on page 372 of the Tanira-vartika. To make it intelligible I quote a portion of the con-text as interpreted by Professor Ganganatha Jha in his trans-lation ( page 511, last line):- " It has been urged above that,if the Apurva inhere in the Soul, then it becomes only an endin itself desirable by men. But this does not affect our position;because one thing becomes subservient to another only when itssole use lies in the serving of some purpose of this latter, andnot merely when it rests in this ; for instance, though the RedDye is carried by the camel ( and as such rests upon its back )3

yet it serves the purposes of the king (for whom it is carried )."

The circulation within the body of poison which hasentered the blood. Used as a warning against the beginnings ofevil in however small a degree. The figure is found inBodhicarydvatara vii 69 :—

69

The commentary runs thus:—"I f f%%

rfg;." Compare "The beginning of strife is aswhen one letteth out water; therefore leave off contention be-fore there be quarrelling."

The illustration of wood thrown into the salt-lake [ or mine ]Ruma. The Medinl kos'a explains Ruma as " fffiregtfqn^ ",and it is said to be situated near Ajmere. The tradition is thatanything thrown in there becomes saline itself. The earliestmention of Ruma, with which I am acquainted, is in thefollowing verse of Tantravartika (page 132 );—

Kumarila seems here to regard Ruma as the region in whichthe salt mines are situated, rather than as the mine itself; andthis may give some ground for the footnote by the editor of theMedim, ( Calcutta, 1869 ) where he defines f^rRn^Worr^: as

.?? I n his translation of the above verse,Prof. Ganganatha Jha omits Ruma altogether. He says :—"Just as in the case of salt mines, and in that of Meru the landof bright gold, whatever is produced in them, becomes salt andgold (respectively),—so also in the case of the inner satisfactionof one who knows the Veda (which imparts Vedic authorityto all that it touches),"

70

W e h a v e a n e x a m p l e of t h e n y a y a in V a c a s p a t i M i s W sc o m m e n t on Yogasutrabhdsya iv. 1 4 T h e s u t r a is " t l

< * o n w h i c h h e s a y s : — "

." Then Venkatanatha uses the illus-tration in Tattvamuktdlcaldpa v. 28, and in his vritti thereon,as follows :—

u t&u^ui: ^ o P C T t t f i^^*iR tT TT

." In the vritti on ii. 1 of thesame, the author says:—" gorcfatft ?T

Popular usage overpowers etymological meaning. There isa capital illustration of this in the Vivaranaprameyasangralia,.3 (pages 134, 135 ) where Badarayana's first sutra is under

discussion :—"s g f TgTOT3T t f% fR ^S1: I

m5

fflff^^ 1:" II T ^ following verse is quoted in theNyayapradlpa, a commentary on Tarkabhdsd, page 5:—

4%^ ^f 5TFT FTSRn" II The editor cites a very modern author who as-cribes the verse to Kumariia. See also Pancapddikdvivarana,pp. 132-3; Veddntakalpatani; p. 207; and Anandagiri onBrahmasutrabhashya, 1. 8. 42.

nt \\

The illustration of the sketch of the Bos Gavaeus ( Gayal).Raghunathavarma explains and applies it as follows:-

I

\ JJWTwm<$Ri^Tf»r 51% T^ff%?r^w^r.?J It- is foundon page 457 of Vacaspatimis'ra's Tdtparyat%ka7 and again onpage 363 of Vedantaka^atarujyarimala. The latter passagereads thus:—a? ^ « b f ^

A third example is found in the following extract froiiiKaiyata on Mahdbhdsya 1. 1. 46 :—'

See also S'ribhdsyapage 322, and page 77 of Dr. Thibaut's translation.

[ The existence, or nature, of ] an object is established bymeans of some distinguishing characteristic, and by arecognized form of proof [such as sense-perception, scripture&c. ]. uqw ^?W^n%^Ft*C 5M STlTT5t?r ^ f*RTT%%f%:" II Or,just as the wonders of creation establish the "eternal powerand Godhead" of the invisible Deity, to which Scripture alsobears testimony.

Raghunathavarma quotes the nyaya in the following passageon page 28 of the Benares edition of his work:—"i

72

Commenting on the opening verse of the Veddntaparibhdsd,the author of the S'ihhdmani says:—"iq| 5R|ri3t

Amaradasa's tika on this begins asfollows ;—"

A plough is existence. That is, it is a means of existence;cause and effect being here identified as in s n g i ^ . The nyayais found in SuresVara's Samhandhavdrtika, page 9, as fol-lows :—c IT TW'SrTlTm^WTlJ nsft' tT^ r T: I *

On which Anandagiri remarks:—{

maycompare with this the phrase "The plough supports the bullocks",which occurs in Brahmasutrabhdshya 3. 2. 4:

The simile of the measuring out [ or distribution ] of beansby the daughter-in-law. I am much indebted to Mr. GovindDas, Honorary Magistrate of Benares, for giving me whatseems to be the real meaning of this hitherto-puzzling nyaya.He believes it to be the adaptation of a Maithila proverb withwhich the following story is connected. "A very miserly oldBrahman used to have a fistful of grain given daily by his wifeto every beggar who came to the door. The old man having

7B

married his son, the idea struck him that if he got his daughter-in-law to do the distribution instead of his old and ugly wife,the smaller fist would measure out a smaller quantity of grain !But, unluckily for him, the girl was very beautiful, so evenpersons who were not in need began to drop in, disguised asbeggars, in order to admire her! The result was that, whileeach measure was less, the total amount given away was verymuch more."

It occurs In the Atmatattvaviveka, page 87, line 12, as follows:-

s[flf

II

The maxim of the destroyer and its prey. Used of twothings which cannot exist together. It occurs in Taittiriya-vartika 2. 1. 66 (page 53 ):—"

Anandagiri explains itthus:—"

% % See also Pras'astapada's Vais'e-shikabhashya, pages 112, 113; and the latter part of CitsuhMiv. 4. ( Pandit vi. 390). Compare the m WTSPPTTW ofMrmyasiddhi i 55 (^T^fft^rt:), a n ( i "i. 85

The illustration of a lion in a forest Used of things whichmutually -aid or protect each other. This, and thewhich is of similar import, occur together in the following

it)

74

passage of the Ved-dntakalpataruparimala ( page 100)

Similarly, the lake shelters the alligator, and thealligator protects the lake. There is another reference to the

o n Page 627 of the same work :—"

m" || The source of the nyaya is doubtless Udyogaparvaii. 46, for the reference to which I am indebted to Professor

Dr. R. Pischel. The verse is as follows :—

" U

Compare also verse 64 of the same.

The maxim of the discussion of matters with a view toobtaining a husband [for one's daughter]. It is thus explain-ed by Raghunathavarman:—u?ftf

ff I have met with the expression twice in the Panca-padikci ( pages 72, 73 ), in a description of the erroneous viewsof common people ( such as the Laukayatikas &c. ) in regard tothe dtman. The passages are as follows:

iiyWi«l" ^ II Again:

I

It needs a more intimate acquaintance with ^ f t€ t than weWesterns possess in order to grasp the full significance of thenyaya, and I must confess to a certain amount of haziness as to

75

its exact sense in the passages here cited. In a later part ofhis treatise Eaghunatha gives us theappended to which is the remark "

The way in which he applies the latterwill be apparent from the following excerpt from the philoso-phical portion of his work :—"i^f <

ll Compare Kumarila's "I tw ^^TT ft# gr^WT^i^ft%^" ll Tantmvdrtika,

page 169-70. Prof. Ganganatha Jha points out that if thewould-be bridegroom was really of the same gotva, it wouldmake the marriage impossible!

Retaining possession of a cow after it has been sold tosome one else. This illegality is dealt with by Narada andYajnavalkyain the " f^f^^T^il^N^^m^'S "The non-deliveryof a sold chattel." In chapter viii. 1, the former defines itthus:—

The latter lays down the law on the subject in chapter ii.254-8. Udayana's application of the above in Atmatattvavivehaf

. page 58, is as follows :—

The drift of this is not very clear.

76

IfThe illustration of the shaking of a tree, A man is supposed

to be up a tree whilst others are standing below it. One of thelatter points to a particular branch which he wishes to beshaken, and the others point out other branches for the samepurpose; so the man shakes the whole tree at once and thussatisfies every body by the one effort I Raghunatha applies thisin the following way:—"qffcpsr sc^Wt SRTSF^ Wff

larger work, Eaghunatha says that the simile is also found asand in this form I have met with it in Maha-

bhasya, vol. i page 23 ( bottom ), "<poAlso in 6. 1. 1 (vart. 13).

Running away through fear of a scorpion, he falls into thejaivs of a poisonous snalce! Avoiding Scylla, he falls intoCharybdis! The nyaya occurs in the following passage of theNyayavdrtikatatparyaplka, page 53:-—"

ll It ™ found also in Kusumanjaliii. 3 ( page 328 ), in Vidvanmandana, page 4, and in Nydya-malcaranda, page 223. Of somewhat similar import is the

"3 which see.

IIFor this see the

The maxim of the snake and the mungoow. The well-known innate antipathy of these two for one another ( Pdnini2. 4. 9.) is a commonly-used illustration of inherent oppositionbetween two things. Mr. Tawney has reminded me of thestory in Panchatantra V. 2. which speaks of the enmitybetween them in the following words:—

II The nyaya is employed by Udayana

in Atmatattvaviveka, page 53, as follows:—"

IT I W

ig m o r e commonly known as

The simile of the [ apparently simultaneous ] piercing [ witha needle] of one hundred lotus leaves. I t is found underthe figure 4A^M' in Euvalayananda, in connection with thefollowing example:—

uIn the Sahityadar'pafha, also, we have the same idea some-

what differently expressed in the description ofThe following is the passage (on page 102) with Mr. Pramada-dasa Mitra's translation:—

78

"^ II " Now, the perception of thesuggested, caused as it is by, and hence succeeding, the percep-tion of the Accessories &c, has necessarily a process, but fromits quickness it is not perceived, like the process of the appa-rently simultaneous piercing through of a hundred lotus leavesplaced one upon another" The expression "

(f is used by Aniruddha in his comment on Sankhyasutraii 32; and Dr. Garbe thinks that he took it from the Sdhitya-darpana. See his Preface to the Sdnkhyasutravritti. Thereare two examples of this nyaya in S'ridhara's Nyayalmndali.On page 23:—"<

rite^ wm ^ i wraw fftrcwjfc Theother is on page 158.

A much older example is found in S'lokavdrtika, page 311( verse 157 ), to which I append Mr. Ganganatha Jha's transla-tion :—"?i^r#pnfrTifE ^r^T^tsfer ^ r m \ %$m§ mi % r:qim^l^ tfin." "You have brought forward the case of thelamp and the light emitted by it, as an instance of the simul-taneity of the cause and the effect. But in this case also, thereis a minute point of time (intervening between the appearanceof the lamp and that of the light), though this is imperceptible;just as is the case with the piercing (with a needle) of thehundred petals of the lotus." Professor Jacobi has kindlypointed out an instance of it in NyclyavdrtiJca, page 37, in theform ^^c£%(d^k*ii<^, from which, perhaps, Aniruddhatook the nyaya rather than from the very modern Sdhitya-darpana. The same expression ^M^M^ld^i^f^'^Ri; is foundin the Jaina work Syddvddamanjarl ( page 92 ). Besides these^I have met with the nyaya in Tdtparyatilcd, page 334, line 2(in the form ^fl^d<^»^^idM^H^%^[W^); in Nyaya-manjart, page 498 (as

jTawjcabhdsatlica, page 24; in Tdrkiharaksdtikd, page 126 (asai*d in Citsukhi ii 9

79

UFifty [ is contained ] in a hundred. The greater includes

the less. In the Vdcaspatyam the nyaya is thus defined:—

5tfT%:" II I n&ve met with it only in the Fe-ddntakalpataru, page 121, line 12, where a highly technical pas-sage from S'abara 6.1. 43 is discussed, regarding the pronounce-ment of the names of Pravaras at new and full moon sacrifices.A reference to Kunte's Nj'^Mfc^dM^b page 1776, wouldthrow light on this dark passage.

The simile of perfuming a dead body. For the applicationand illustration see s

The simile of the moon upon a bough Molesworth definesit thus:—"A Sanskrit phrase adduced as a simile or an illustra-tion when an object seen or a matter debated has its position orrelation assigned to it as at, on, in consistency with &c. a parti-cular object or matter, simply from the appearance of conti-guity or connection which, under one line of view or one trainof reasoning, it ordinarily presents; whilst actually and trulyit is remote from it so widely a$ to preclude altogether affirma-tion of connection. We say the sun sinks in the ocean bythe same law as we say the moon is upon a bough of a tree,speaking in both cases from the appearance presented." It isthus akin to the st SRftM fffrf4m f*1. The following example isfound in Taitiriyabhashyavartilm 2. 1. 232 (page 88):—

II And in Vivaranaprameyasangraha, page 202, we

80

read:-—

uTo do a thing once is sufficient to satisfy the demands of

the 8'dstra. The nyaya is found in Mahabhdsya 6. 1. 84(vart. 4 ), 108 (vart. 3 ), and in 6. 4. 104 ( vart. 3). Also inS'abara 11. 1. 28, 35; and 12. 3,10. It seems to resemble theMarathl phrase $|TOi <dl? which Molesworth thus defines:—"Tobe enough indeed for the supplying, serving, cr fulfilling of anymatter or point required by the S'astra, but without excessbeyond; to exist in just sufficient quantity, or to be performedwith just sufficient definiteness of action, as to warrant thename or designation borne, and to preclude disallowal of itsexistence or its performance; to he enough to swear by." TheSanskrit phrase occurs also in Vivaranaprameyasangraha,page 154 (line 2 from bottom ):—"

See too Bhdmatl 4. 1. 12, and compare

^ IIA woman who has fallen once need veil her face no

This occurs in Tantravartika, pages 703, 704, in the course ofthe discussion (under 3. 1. 12) of the meaning of the expression

cT". On page 703 we read :—

The nyaya is quoted byParthasarathi in S'astrad^pilea 1. 4. 4 (page 1775 line 6 frombottom ), while discussing the subject of words like Agnihotra&c., as the names of sacrifices.'

81

Like produces like. Jayanta Bhatta denies that this is afixed principle, on the ground that scorpions are produced fromcowdung. He puts it thus (page 466 ):—

This "old wives' fable" regarding the scorpion was deeplyrooted in the Indian mind! It is found in Mahabhasya 1. 4 30,and is used as an illustration by S'ankaraearya in his bhasyaon Brahmasutra 2. 1. 6. Ramanuja followed suit. Udayana,too, has it in his vtitti on Kusumanjali ii. 2, and the com-mentator Haridasa remarks that a scorpion can be producedfrom cowdung as well as from a scorpion.

Thanks, however, to the now well-established Law ofBiogenesis, we are better informed at the present time. Toquote Henry Drummond:—"It is now recognized on everyhand that Life can only come from the touch of Life. Huxleycategorically announces that the doctrine of Biogenesis, or lifeonly from life, is 'victorious along the whole line at the presentday/ And even whilst confessing that he wishes the evidencewere the other way, Tyndall is compelled to say, 'I affirm thatno shred of trustworthy experimental testimony exists toprove that life in our day has ever appeared independently ofantecedent life5."

When there is doubt reason comes into play. This is found inJnanottama's comment on Naiskarmyaaicldhi iv. & He says ;—

11

" Akin to this is the nyaya" which is found in the earlier part of

the same work ( namely in the comment on i 29 ), and whichEaghuDatha expounds thus in his smaller \^ork:—"

nWhen the loss of all is impending, a wise man will give

up half [ if by so doing he can save the other half ]. It occurstwice in the Pancatantra, namely in iv. 27, and v. 42, asfollows:—

In the second passage, the final word is : Tf:. See Dr,Biihler's note on ^gcW ^r§. The first half of this couplet isquoted in Kumarila's Tantraw/rtika, page 91, but there thereading is jg§. ~^-

JSTo cognition is erroneous in respect of a thing as possessedof certain properties; but there may. be error in regard to theexact form of the thing. For example, a man sees a glitteringobject on the ground, and supposes it to be.silver; but it turnsout to be nacre and not silver. There is no mistake in hiscognition of the shining object, but his conception of the natureof the object is erroneous. The nyaya is found in CitsukM

83

ii. 18 (The Pandit, vol. v. page 496):—"*$

Underlying the words ':" II o n Page 25 of the SaptcvpadavtM, we find the

following comment:—"^ iprt ^Rfl%% ^T^^T# 5HTT I

Another interesting example is to be found in Tativamukta--kedapa ir. 104. I subjoin the second half of the verse anda portion of the author's own vritti on it:—

: I

i

: i ^

On page 403 of Vidyasagara's tika on Klutndcmakhanda.kha-dya the nyaya is ascribed to ^ ^ J T ^ T ^ R . I would commend tostudents a helpful note ( No «34 ) at the end of Professor M. N.Dvivedi's edition of the •Tarkakannitidl, as bearing on theprinciple enunciated in this nyaya.

' 11.In this contracted form the nyaya is quoted "by the author of

the Vedantiqxtrlbhasd (chapter-vii, page 411); in its entirety

84

it reads thus:—"^r^N^ ftII The following is Mr. Arthur Venis' rendering of

it (in The Pandit, vol. vii. page 460):—"An affirmation or anegation, when made of a subject together with its predicateapplies to the predicate if a bar exists to the affirmation ornegation being attached to the subject". An extract fromRational Refutation of Hinchb philosophical Systems (page232 ) may tend to elucidate the above. "When the Vedantinsgive to intelligence appropriated to the internal organ the nameof subject of right notion, we are to understand, that thecharacter which they ascribe to intelligence associated with theinternal organ, really belongs to that organ. They have amaxim,-which all the other Systems subscribe to,-that 'Anaffirmation, or a negation, when predicated of anything togetherwith its associate, if debarred from the object substantive, isto be referred to the object adjective'. In their opinion, thequality of being a cognizer cannot be assigned to the soul, and3

consequently, is debarred from it,"

The nyfiya is found in rIatparyatlfa% page 31, line 5, and inAtmoJatt'vav'iveko; page 72, line 3 from bottom; but, in bothcases, without the words "f^dij- ^i% Jgf r." It is . quoted, too3

in L(mjyik((nydyasa/iigraha: page 09, line 15.

Thowjh posseting ten sons the mother-donkey carries theload! This evidently well-known saying, taken from Tantra-vdrilka, page 807, is found in Bluirnatl 3, 4. 33 (page 691)in the following connection:-—c

m

85

^ S ^ S fhr mm WTT%%MJJ U The saying is quoted by Ananda-giri also, in his comment on the same portion of the bhashya.See, too, Vedankis'ikhamani, p. 168.

(I

The simile of Sunda and Upamnda. Used of conflictingand mutually destructive things. It is thus explained by Kaghu-nathavarma in his Laukikanyayasangraha :-"^f?^

The story of Sunda and Upasunda is told at great length inAdiparva ccix-ccxii, but is condensed into six verses in Ka-thdsaritsagara xv., of which the following is Mr. Tawney'stranslation:—"There were two brothers, Asuras by race, Sundaand Upasunda, hard to overcome, in as much as they surpassedthe three worlds in valour. And Brahma, wishing to destroythem, gave an order to Vis'vakarman, and had constructed aheavenly woman named Tilottama, in order to behold whosebeauty even S'iva truly became four-faced, so as to look fourways at once, while she was devoutly circumambulating him.She, by the order of Brahma, went to Sunda and Upasunda, whilethey were in the garden of Kailasa, in order to seduce them.And both those two Asuras distracted with love, seized the fairone at the same time by both her arms, the moment they sawher near them. And as they were dragging her off in mutualopposition, they soon came to blows, and both of them weredestroyed." The simile is met with in Sanhhyatattwikav/miidl13, as -follows:—"^ qTOK^Rta^CT 3°TT:

I^W 5% snifa ^ i ^ f ^ r i ^ ^ R r : " i| See also Kfimanda-

86

kiya Nitisdra, ix. 61. In Sarvdrthasiddhi ( on Tattvamuktd-hrddpa ii. 53) we have the expression " ^ f

This nyaya is used, says Raghunatha, when the thingsin opposition are of equal strength; but when they are ofunequal strength, and the weaker go to the wall, the Mdtsya-nydya is employed.

The simile of Suhhagd and the mendicant The followingis Raghunatha's explanation of it:—"q

1

IJWTT

:" II This seems tome very unsatisfactory, but I can suggest nothing better.The only work in which I have met with the nyaya is theAtmatattvaviveka ( page 54 ), where it is wrongly printed as5gWTTf 53|T3r. It would need a long extract to make it intelli-gible, so I must refer the reader to the work itself.

The simile of the ascent of a staircase. Used of knowledgearrived at gradually, by easy steps. "Line upon line, precept

87

upon precept, here a little and there a little.5' There is aninstance of its use in Bhamati 1. 3. 8 ( page 201):—"q

The illustration afforded by Saubhari. The story of thissage is told in Book 4, chapter 2, of the Vishnu Purana, and?

with less detail, in Book 9, chapter 6, of the BhdgavataPurana. We there learn that, after remaining immersed in apiece of water for twelve years, the Muni was so much im-pressed by the happiness of the little fish which disported them-selves around their great progenitor named Sammada, thathe determined to marry and raise up progeny himself! Heaccordingly went to king Mandhata, the father of fiftycharming daughters, and asked for one of them in marriage.Taken somewhat aback by the appearance of this old andemaciated suitor, but fearing to displease him, the king repliedthat it was the custom for princesses to select their own husband,but that if any one of them chose him as such, he could takeher to wife. He was accordingly conducted to the ladies'apartments; but, on the way there, he transformed hisrepelling person into one of handsome and youthful appearance,and the consequence was that each of the fifty maidens fellviolently in love with him and demanded him as a husband,and so he married them all! Each of them lived in a beautifulmansion by herself, surrounded by every luxury. After atime, the king went on a visit to them to see how they fared.The first one pointed to her lovely surroundings and told of herhusband's goodness to her, but added that there was one thing

88

which troubled her very much, namely, that her husband wasalways with her, and therefore her sisters could never enjoyhis society at all. The king then visited each of the others inturn, and heard exactly the same thing from each; and so thenecessary inference is that the sage entered into fifty bodies atone and the same time, and this is the sole point of the nyaya !I t occurs in Bhdrnati 4. 4 11 as fo l lows:—"^^

Venkatanatha is the only other writer in whose works I havemet with it. On page 65 of the Nydyccsiddhdnjana we read:—

I

li 1^ his vritti on Tattvamuhtdhaldpa iii. 22, wherethe same subject is discussed, we find the following;—

(I

It occurs again in the text and comment of verse 31.

* IIThe simile of the redness of the crystal Such redness isl

owing to the proximity of a red object, such as a rose &c. Theillustration is much used by writers on Vedanta &c. For exam-ple, we read in Paramdrthasdra, verses 16 and 61:—

So, too, Aniruddha on Sdnhhyasibtra ii. 35:—f

See also At-mabodha, 14; and a verse, by some unknown author, quoted in

89

the Paninl section of Sarvadars'anasangroha ( page 144 Bib.Ind.3and 163 in Jivananda's edn.). In the Kuvalayananda( page 289) under the figure gr^pr, we read:—"^

H

\\ See also Vivaranaprameya, page 214.

-Mature is hard to overcome. This Is no doubt based onHitopadcs'a Hi. 56:—

Raghunatha applies it in the following manner:—"

T?nin^

The expression occurs also In the following verse of theKusumdnjali ( I, 7 ):—

The snake stwpijied, by its own 'poison bites its own body!This saying m found in U^y-iLna's Atmatattvavivcka, page 67.line 6 ; — " ^ T%

12

90

The simile of the relation as master and servant "It isused to mark the relation of the feeder and the fed, or tbe sup-porter and the supported, subsisting between any two objects.'*Apte's Sanskrit Dictionary. It is of very common occurrence.For instance, in S'ankara's bhashya on Brahmasutra 2. 1. 4in a discussion as to the relation between Brahma and the world,he gays:—"sr% mm ^^mm^m^^r^ ^r% i ^% spfrfr q?~

Also in 2. 3. *433 we read:—

" ll See» t!°°.' Ra«iatlrtha on Vedanta-•sdra 19 ( page 141. last line ).

The simile of an alligator in a lake. Used of things which,mutually aid or protect each, other. See rf^^^n^r.

W\:

4 THIRD HANDFUL OP POPULAR MAXIMS.

t lA thing done at a wrong time [might as w,ell be left undone,

lor it] would be regarded as not done. It occurs in the follow-ing passage of MMhatf&'hRyayamdlavistara 10.1.1:—"

Again, in S'abara on Jaimini 6. 2. 25, with reference to thetimes prescribed for the Agnihotra, and New and Full Moonsacrifices, we read "

Compare the following which is quoted on page 284 ofNyayahandaU ;—

II

And somewhat similarly we have Patanjali 1. 2. 64 ( vart.43):—"s

The simile of £?ie eyeball. An illustration of extreme sensi-tiveness—in persons or things. The following from Yogabhd-sya ii. 15 (page 78) is an example of its application to a per-s o n : — " 1 4 3 ® f ^ ^ f c f t i %

% ^ This is very well put, also, in theManiprabhd on the same siitra. See, too, Tatparyatikd, page442, line 8. It looks as if this nyaya, like many others found

in orthodox works, came from a Buddhist source. Prof, L. de laValMe Poussln has kindly pointed out the following verses onpage 476 of the Madkyamakavfitti:—"^fiy^f ^%^ f|-

tl The word ^%qf| is not in any of our dictionaries.In the Yogavartilca it is defined thus:—"sr^pn tn%onsr#*T

ftgifaft." u

The rule as to the Agniltotra sacrifice [consisting of morningand evening libations]. It forms the subject of Jaimini 6. 2.23-26, where the injunction c%w^NRTl%fl^ Ifrfw" ^ discussed.The interpretation put upon these words by the pilrvapaksin isthat the householder is to do nothing else but offer the Agnihotraduring his whole life! Kunte thus summarizes his argument:—"From the time of the establishment of a sacred fire to the timeof death the Agnihotra is to be performed continuously, withoutthe remission of a moment. This is the duty of an JLrya. Hecannot rest for a moment. The Agnihotra is not a constituentpart of any other sacrifice. It is an independent sacrifice byitself. It therefore accomplishes the purpose of a person; andmust therefore be unremittingly adhered to; and it does notmatter if, in performing a principal act, minor acts are neglected.It is therefore reasonable to perform the Agnihotra-sacrificealone continuously for life/3 The reply to all this is that themeaning of the vidhi is simply that it is to be offered everymorning at daybreak, and every evening, according to theinjunction "si<{hwfaster ftw# sgSTWT *rm:." For a descriptionof the Agnihotra, see S'atapatha Brdhniana, Kanda 2,Adhyayas 3 and 4; also a very useful excursus of Kunte's onpages 410-420 of his. Saddars'anacintanika. Brnhmasutra-bhdsya 3. 4. 32 shows how "Vedantists apply the injunctionrelating to the Agnihotra.

II

Attempting to dispel the darkness with a lamp no bigger tlutnyour finger! Endeavouring to bring about a great result bythe use of manifestly inadequate means. It occurs in the follow-ing passage of Atinatattvaviveka, page 52:—"«f

I am indebted to Mr. ArthurVenis for an explanation of this nyaya.

The Up of a finger cannot be touched by itself. Akin to thesayings " A man cannot mount on his own shoulder," and " Theedge of a sword cannot cut itself." It occurs in Nydyavdrtika-taiparyatilca page 466, line 10 from bottom:—''q-sjjii^sr if

Th inMadhyamaleavritti, page 62, we have the double simile:

We meet with it again in Parthasarathfs comment on theS'unyavada section of the S'lokavdriilca ( page 288 ):—"^ ff

1

I do not understand the double statement here about the-finger-tip. Parthasarathi could not mean that the tip of onefinger cannot be touched by the tip of another finger! Thesecond part of the statement looks like a marginal gloss whichhas got into the text.

The following verse is found in Prahwanapcincika, pageG3j and in Nyu.yakamka, p. 268;—

See also Nydyamakaranda, pages 131, 183; S'ribfulfyapage 169; and Sarvdrthasiddhi, page 391.

There are a hundred herds of elephants on the Up of myfinger! This illustration of an absurdity occurs frequently. InVivaranaprameya8angraha9 page 232 gt we read:—"srer

i

Thenin GitsuhM u. 32:—"

Compare S'alika p. 13, verse 4.In the commentary on Khandanahhandalchadya, page 104,

the saying is modified to " ^ ^ r & ^fem f^^^f)55 an (i anotherof a like kind is added, namely "mand in Atmatattvaviveka, page 65, Udayana gives us " j ^ 3$

The Umbaka quoted above isperhaps the Umbeka* referred to by Hall (on page 166 of his

* Hall found this name (together with those of Prabhakara,Vamana, and Revana ) in a verse of the vritti by Charitra SinhaGani on the Saddars'anasamuecaya. What is manifestly the sameverse is found also in the vritti ascribed to Ma^ibhadra ; but therethe name Utpala is substituted for Umbeka. The verse is asfollows:—" 3cW- ^Tfet %f% TO %f% spTRR." I qT^T cU t %f% ^f%f [fq " oftrf: n \\ From the fact that all the other authors and worksmentioned in Gani's vritti are found in the latter also, I am inclinedto think that the two are identical.

Index) as an authority on Mlmamsa. In the CatalogueCatalogorum, the latter is identified with Mandanarais'ra,which is one of the names by which Sures'varaefirya is known.

t nEven very powerful men from town and country are held in

check by weaker men ivho have the Icing's support This versefrom the Tantravdrtika ( page 863 ), found also, as a quotation,in MiWvdmsdnyayaprakas'a, page 85, is thus applied byRaghunatha:—"q

.J> We may compare withthis the following from Sures'vara's large vartika, page 753 :—

:" I!

wThe simile of the merchant ivho was unwilling to give, and

who wrote every day saying that he would give on the morrow !It oceurs in the following passage of Mallisena's Syddvddaman-jarl ( page 128):—"skwr: fifc^

4a

Iw

Those who, in an Indian cantonment, have ever undertakenthe thankless task of the collection of promised subscriptionsto a fund, are very familiar with the "hal do" or "parson hedin do" with which their messenger is often greeted, with per.haps stronger language superadded! Human nature is muchthe same everywhere. Compare Proverbs Hi 28.

A truth or conclusion which implies another truth orconclusion. This is the third of four kinds of j p§nF3 definedin Nydyasutras 1. 1. 28-31, the others being (1)(2) 5cf^WT%^T? and (4) ^^nrof inT^- Ballantyno's render-ing of the four is (1) a dogma of all the schools, (2) a dogmapeculiar to some school, (3) a hypothetical dogma, and (4) adogmatic corollary. In Tdrhikarahnd i. 29 (page 126) wehave the following description of cmianas:—"

this, Mallinatha comments thus:—

:" II There is another example in Atmatat-tvavivelca, page 83; line 1); and a third in Yamunctearya'sAgafnaprd/mdnya, page 17, line 1.

For an example of the three other kinds of siddlulnta-, secNydyavcirtikatdlparyaUkdj page B(i, lines 16-27.

The rule regarding the qualifications [required of a sacriiicer].J'aimini (i. 1. 1-3 deals with part of this. The decision is thathe must be desirous of heaven, according to the vidhis "^fijo?-

ft ^ The

principal thing here is the desire for heaven, whilst the sacrificialact is subordinate. The remainder of the pada deals with thephysical and social fitness demanded. See under wi MPTTSpisrwf &c3 below. For a full description of the four kinds ofinjunction, of which adhihdravidhi is the third, see Laugfiksi-bhaskara's ArthasangwAa, page 4, with Dr» Thibaut's transla*tion, page 7 &e.

SPIT m y^^iti wThe Padamanjari would be of no use io one ivh.o had not

Tea/I the Malmbhasya, and would he eqvsilly useless [ becauseunnecessary ] if the latter liad been read! This saying is used byRaghunatha to illustrate the position of the Ganapatas whoregard the worship of Ganapati as essential and all-inclusive.A portion of the argument is as follows:—"^f: ^nr:^^

fkm

The second nyaya quoted here is a slight modification ofNfigqjl'8 paribham xdi,In the Preface to vol. 2 of his edition of the Mahabhanya Dr.Kielhorn, referring to the above dictum of the Pandits, says5—" Whatever truth there be in this remark, I can say for myselfthat I have been much assisted by Haradatta's learned work,even though it is based to a great extent on the Mahabhasyaitself and on Kaiyata's commentary"; and he points out that?

though the Padamanjarl is primarily a commentary on theKas'ika, yet its author discusses, often at great length, most of

8

the arguments advanced in the Mahabhasya. Jayanta Bhattahas several verses of the same type as that regarding thePadamanjari. They will be found on pages 29, 39, 55, 61, 182,447, and 448 of his Nydyamanjart. I quote that on page 182as a sample:—

u[ A rule containing ] an injunction or a prohibition [ enjoins

or forbids only ] that which is nearest [to it in some other rule].Here is one of Raghunatha's grammatical nyayas, included inboth of his works. My translation is based on that of Dr.Kielhorn in his well-known edition and translation of the Pari-bhasendus'ekhara, where it appears as Paribhasa LXL NagojI-Bhatta took it, of course, from the Mahabhasya, and I havenoted the following ten instances of its occurrence:—1,1. 43(vart.3); 1. 2. 48 (vart. 7); 1. 3. 12(vart. 7) ;1 . 3.14 (vart. 3);1.3. 58 (vart.3); 1. 4.17; 3. 1. 67(vart. 5); 7. 1. 21 (vart. 1);7, % 3 (vart. 2); and 7. 3. 85 (varfc. 4).

The meaning of a word is that which cannot be knovmfrom any other source [ such as implication &c. ]. This is Mr.Venis' rendering (in the Pandit, vol. via.page 97 ) of the maximin the Veddntaparibhdsd (chap. iv. page 280). It occurs inTantravdrtika (page 340) in a more extended form, namely

ll Prof.Ganganatha Jha (on page 474, line 10 of his translation)translates thus:—"In the case of any word, all that is notcognizable by means of any other word is held to be the mean-ing of that word." This, however, seems, to overlook the words

The nyaya is found in its usual form in Agama-prdmdnya, page 35, line 10. In the Purnaprajna section ofSarvadarsanasangraha (page 85 of Jivananda's edition) wehave the cognate nyaya "srsp^ssn ^FMPf:", "the rule that thesense of the sacred institutes is not to be taken from othersources than these " ( Prof. Gough's translation, page 101 ).

A remark of Udayana's5 as to word-meanings, may be ofInterest, It is found in Kusumdnjali, vol. 2, page 132:—um

That which is not objecied to is agreed to. "SHeiiee gi^esconsent." It occurs in Hemacandra's Paris istaparvan vii. 36:—

\it

The nyaya is found in a slightly different form in Nyaya-

vdrtika, page 41:—*%W*cft: *R #^rftri% qm% \

I ^f^w|;mil #% i i iNiw^^t^-^ \ tm^m

" nIn his comment on this passage, Vileaspatimls'ra (on page

97 of Tdtparyafbhd) quotes a line of Dignaga's:—"icFfTO?

f?lT3-'? There is anotherexample in PrabandhaciTitdmani, page 205.

10

Of the proximate [ or, closely related ] and the remote[ or, distantly related ], the former is the stronger. I find itmost difficult to give a rendering of this nyaya. It seems to be-long primarily to the grammarians, though found also in philo-sophical T ~rks. I t is included in Siradeva's list of paribhasas,but not r that of Nagojl Bhatta. The terms s p ^ ^ and w%Ware, hov.*"or, explained by the latter, under his paribhasa"iffi^t; W*iW^FOR^)" *n ^ e following manner,'and I subjoinDr. KielhorVs translation. As this eminent scholar gives noEnglish equivalent of the two terms here described, it mayfairly be -.turned that no satisfactory one is to be found, "

"Antarangais ( a rule ; the causes (of the application ) of which lie within(or before ) the sum of the causes of a bahiranga rule; in likemanner (tl»at rule) the causes (of the application) of whichlie withyu; (or beyond) the sum of the causes of that (antarargarule) is ba'-viranga" The.. Professor adds the following in afootnGte;™c%Frff|f and wffW a r e ^w o Bahuvrihi-compoundsand denote a rule, or an operation, or that which is taught in arule. The word gjy here neither denotes a member of the body,nor is it the grammatical term 3 ^ as defined in P. 1, 4, 13; butit is equivalent to ^f^jiW ithat which assists (an operation)/ors in other words? it denotes the fiff|f% that Is, 'the cause' ofan operation/'

The nyaya is employed by S'abara on Jaimini 12. 2. 27, andby Unandagiii on Brahmasutrabhdsya 2. 1. 4; and there isanother example of ii in the following passage of the Vivarana*ptamsyasangmha (page 15 ):—"^r

where Dr. Thibaut (inhis translation in Indian Thcyuglti, vol. i, page 80) renders it

11

" the principle that what is intimately connected has greaterforce than what is remotely connected/'

It is quoted also by Anandagiri in his comment on verse 867of Sures'vara's Sambandhavdrtika—"ST^^R^ % fcfgr«T srawr-t ^ W H ; I wf|?# l^^rTl"lW?^rT^?T^?r:'? II Mr. S. B. Aiyar'srendering of the terms antaranga and bahiranga in this verseis 'subjective' and * objective/ respectively.

HFrom seeing smoke rising from one house we do not infer

thai there is a fire in another house. This is from Tantra-vartika ($&ge 180, line 9) on Jaimini's sutra "

ff5 ( !• 3. 15 ).

A thing, though made for one purpose, may also serve foranother. This is found in Mahdbhdsya 1. 1. 23 (vari 4), 1, 3.12 ( varfc. 5), and 6. 1. 50, as follows:—"snsf^p^ri ^

quoted by S'abara on* Jaimini 3. 1. 12 (page 220), and is re-ferred to by Kumarila in his long and interesting discussion of|pf (an accessory—that which serves the purpose of somethingelse) in the opening part of the third chapter of the Tanira-vdriika. On page 668, line 13, we read:— "sj f

SPIRIT f^TW^TT% fPatanjali's illustration is found in

Pcmcapadika, page 45, and is employed by Vidyaranya inVivaranaprameyasangraJia (page 118, line 9), where it isstyled ^pmrmm^m. Compare the nyaya

& t^e Second Handful.

12

IIThe law regarding the interruption [of a procession of priests].

It is thus explained by Goldstiicker:—i( Used in the liturgicalwritings of the interruption of a procession of priests caused bythe inadvertence of one or several amongst them; thus, it beingthe rule that at the first Savana of the Jyotishtoma the priestsmust proceed one after the other i in the black-ant fashion/ theone that comes after holding his preceder by the hem of hisgarment, an interruption caused by the dropping of the hem, onthe part of one priest would be i^cp^q^ST«^[: &&" Thiscurious ceremony is discussed in Jaimini 6. 5. 49-56, wherecertain penalties are prescribed for letting go the garment ( x$£«fifcfc^rr). The matter is well and concisely put in the Nyaya-malavistara on the above portion of Jaimini, and much informa-tion is contained in Kunte's notes on the same sutras.

The nyaya is employed by writers on Vedanta. It is found,for example, in V eddntahalpatarupcmmala, page 10, line 8:—

The passage of the Veddntakalpataru here explained is foundon page 6, line 8:— ^q^^TTiH in«IT|T3r*i*<i*iH WWWT fsRTir tf HT T"%f%,?> The t^ |t|l|*f^rpr ig a Par^ ofjfche ST^^^TT^TJ and derives

its name from sutra 54, namely "tjjgfftjjf f^^hr!? STf^T^?55

the subject of the adhikarana being that when the priests, walk-ing in procession, let go their hold one after another, the one whodoes so last is liable to a penalty. This same sutra is quoted infull in Bhamati, page 5, last line, and is immediately followedby a verse from KumariJa's Tantravartilea, page 819; where,however, the reading of the first line is ifrwi W^TW^W insteadof the ?| ciqfp^?t?;T^cj' of the Bhdmati, The same verse isquoted by Vacaspatimis'ra at the bottom of page 59 of hisNyayavartilcatatparyatlka, where the reading agrees with thatof the BhftmatL The syq^cpmq' is found in Venkatanatha'aSarvartiiasiddki, pages 21O3 359, and 874 ; and also in S'ribha-

13

sya, page 143, where Dr. Thibaut (on page 26 of bis transla-tion) renders it " As in the case of the Udgatri and Pratihartribreaking the chain in succession." The whole ceremony isvery clearly explained on page 156 of the Tattvadipana, andthe passage will repay perusal.

General rules are set aside by special ernes. This well-knowngrammatical rule, found thus in Mahabhdsya 2. 1. 24 ( vart. 5 )and in a variety of forms in paribhasas, is admitted to thesepages chiefly because, in two of his poems, Kalidasa has adoptedit as a sort of srwitfuiq1 t° illustrate a phase of human affairs,namely the subordination of the weak to the strong.

One instance is in Kumdrasambhava ii. 27:—

s " IIThe other is in Raghwvams'a xv. 7:

In a note on this latter passage Mr. Shankar P. Pandit says"Whatever may be the value of the simile as regards thesimilitude, it certainly cannot be said to be very poetical, beingderived altogether from a pedant's life." At the end of hiscomment on the former verse, Mallinatha adds

may possibly indicate some feeling of disapprov-al on his part also. It is on the principle enunciated in thisnyaya that the law forbidding the taking of life is supersededby the Vedic ritual which demands animal sacrifices-; and it isinteresting to note the famous Jaina Hemacandra's denunciationof the whole argument in the eleventh verse of his Vttardga-stuti> the first half of which stands thus:—

14

In his vritti on the verse Mallisena states the case from theMlmamsaka's standpoint as follows;—"

f: 3fl4T.|3ttftftf) fwf^rHw4: I

." (Syadvadamanjar% page 84).

In connection with the above quotation from Hemacandra,see the

Scripture attaches a meaning [to an act &c.J when such[ a meaning ] has not been established [and could not be estab-lished in any other way ]. I take this to be the drift of thissomewhat difficult i yaya which forms part of Jaimini's sutra6. 2. 18. In Brahmasutrabhasya 3. 3. 18 there is a discussionas to the aim of certain S'rutis which prescribe the rinsing ofthe mouth, before and after eating, in connection with theprdnavidya. Were they intended to enforce arrant as an actof cleanliness, and also as an act of ritual directed to prana ?The decision is that the former was already provided for bysmriti, and that s'ruti merely attached to it its significance as areligious ceremonial. Bharatitirtha sums up the case in Adhi-haranamala 3. 3. 9, as follows:—"5

mWNgflLta mIMmi rfe W The nyaya is found also inTantravdrtika, page 145, line 3, and again on page 232; inBrlbhmya, page 554 ( where it is rendered by Dr. Thibaut, onpage 133 of his translation, "Scripture has a purport withregard to what is not established by other means"); and inNyayakandali, page 5 (where Prof. Ganganatha Jha's inter-pretation of it is " An injunction has its use only in a casewhere its object has not been accomplished by other means w).Other references to it are CiisuhM i. 7 ( Pandit, vol. iv. page

15

475 ); the Eamanuja section of Sarvadars'anasangraha (page69, line 12, of Jivananda's edition); and Sarvarthasiddhipages 93,263. In TativaMpana, page 544, the nyaya is quotedas

The more worthy should come first These words form partof Patanjali's comment on a vartika on Panini's rule 2. 2. 34 inregard to the position of woi*ds in a dvandva compound. Thewhole sentence is as follows:—"awrit^ # fww#% 1*P*H |

t II Its use is not restricted to grammar, how-ever, as the following extract from the first paragraph ofSayana's introduction to his commentary on the Bigveda shows:-

f ; " || Again, at the commencement of the twelfthchapter of the Jaiminiyanyayamalavistara, we read asfollows:—"s

Brahmasutrabhasya 1. 4. 28;—":" II And in Anandagiri on

: I)The principle of an implied axiom [or, dogmatic corollary ]

This is taken from Nydyasutra 1. 1. 31 which Dr. Ballantynerendered as follows:—"A 'dogmatic corollary' is the mention ofa particular fact in regard to anything, not expressly declaredin an aphorism, [our knowlege of the fact coming so immedi-ately ] from what is recognized [by the maker of the aphorisms,as to render a demonstration superfluous—the fact being thusentitled to rank not as a deduction but as a dogma ]." Thenyaya is applied by Udayana in ^Kiranavali, page 20, line 4from bottom. See also under

16

Oourds sink in water, but stones float! This is often quoted asan illustration of an absurdity. It is as old as the Mahabhdrataand appears at the end of chapter LXIY of the Sabhaparvan:—

i I have metjMiwift ®m Wf^ prf3 *t#ri% r^fwith it twice in S'abara's bhashya. In 1. 1. 5 (page 11):

4.-3 10:—"if %#sn<fN*^#nk[ w*m mm

Other references sxhSanksepas'arwaka ii. 2 (Pandit, vol. vii,page 169); and, in Prakrita, just after verse viiL 31 ofBalara<mdyana.

Here is anoth&r boil mi the top of a previous one ! An illustra-tion of difficulty upon difficulty; trouble upon trouble. . It occursin Bhdinatl 2. 2.37 as follows:—"*f ^T^T^RT mm:

In the same form it is put into the mouth of Rak-sasa in Mvdrdrdicshasa v ( page 220 ). The oldest examples, •however, are in Prakrit In the opening part of S'akuntald ii.we find it as " ^ w$m ^fk fafagm%%m" (or, in Dr. Pischel'sedition , " ^ w^m &fk {k**$l4Wt ^If^t") ; a n d i n Viddhas'ala-bhanjika I ( page 12 ), as "S

The maxim of a red [ cow ] one year old. This nyaya, foundin Tantravdrtika 1. 2. 41, in NydyamanjaH, page 294 (line 2from bottom), and in Veddntakalpatdruparimala, page 619

17

(line &), is the sn ftrfs rpr of Jaimini 3,1. 12, and is based onthe following words connected with the ritual of the Jyfttistomasacrifice—"sf ipiT T%T#$fISFm ^PT ^ m % ? " "he buys Somawith a red-coloured, yellow-eyed [ cow ] of a year old/' TheMimamsaka delights in hair-splitting, and in trifling with lang-uage; and we have a typical instance of this idiosyncrasy in theway in which this simple sentence is dealt with. Because thecow is not actually mentioned, and the word sft&n denotes aquality (redness), an objector saj s " how can one buy Somawith a mere quality ?" S'abara's reply to this occupies ten octavopages, whilst that of Kumarila fills twenty-nine ! The objectionis concisely put in the Nydyamdldvistara, part of which is asfollows:—

c«ff*

I 5RT

II The reply to this is:—"

II

There is a long discussion on the nyaya in Ramanuja'sS'r%bhdsya 1. 1. 13, commencing on page 813 of the Benaresedition. See Dr. ThibautJs translation, page 222.

/L mungooses standing on hot ground. Used of a ficklechangeable person who never sticks to a thing. It is found inMahabhasya 2. 1. 47, as follows:

It occurs a second time in 6. 2. 49 (vart 6), incompany with the expression ^[%flr?fto|. The compound tftjj<fel<*>which is found in 2.1. 42, has much the same meaning. Patanjalisays:—"*TSIT <fii S JJT ^ f¥ mmfi w$*M zft iPf^rf^ mm *

18

T%.'? In Maiathi, however, the nameis applied to "a person ever watchful after some booty or spoil,"a meaning which seems more in accord with the character ofthe crow than that assigned to it by Patanjali!

uFor this paribhasa see under ^ppr^TRr. It is quoted by

Kumarila in Tantravartika 1. 4. II , more than once, but oneexample will suffice:—

*kfS^r.'5 As a parallelto this, we might take our word cockroach, "which is neither acock nor a roach! For other examples of the paribhasa seeTantravwrtika pages 538, 1002, 1048, and 1149.

I have met with another reference in Tatparyafoka, page150, line 12:—f%RT ^ sn TTT% f f

." See also Nyayamanjar%, page 385, line 10; andpage 534, line 15.

The principle of the words avi and avika. Though bothmean * a sheep/ yet a derivative in the sense of the flesh of asheep (snfiir^) can be formed only from the latter. It occurs inMahahhasya 4. 1. 88 ( vart. 2) as follows:—"g^j graft:

| II Similarlyin 8. 1. 89 (vart. 6): 4. 2. 60; 4. 3. 131; 5. 1. 7; 5.1. 28; and 62. 11 (vart. 2). This inaccurate compound is one of theinstances brought forward by Rumania of the way in whichgrammar &c. are set aside by learned writers. On this, seethe nyaya "3fW$£T: &c.3' below.

19

In FydyamanjaH, pages 413 and 414, Jayanta Bhatta joinsin the attack on this irregular compound, and on grammaticaldeformities found in the works of such writers as Manu,As'valayana, Valmiki, and Dvaipayana. The following is aportion of his comment:—"

i!

The quotation "sFajsjif^r &c»" is from Patanjali on Panini4. 1. 7 (vart. 3), and the sutra quoted is 3. 4. 27. SeeKumarila's remarks on this expression in Tantravartiha page201. They would apply equally to " c p i ^ r xfrf^ &c-" m 7.1. 3 ( vart 5 ).

How could men of intelligence be mounted on horses and yetforget tiieir horses ! Yet grammarians and others sometimesignore their own rules ! In Tantravartiha 1. 3. 18 ( accordingto the numbering of the Benares edition ), Kumarila com-ments at great length on the corrupt forms of wordsemployed by even learned writers. On page 200, he says

fr:'5 and then instances thecurious word ts jsq1 which is made to mean " a blow given byan elephant with both tusks " (^pra^prrert ^cn^rf 5TfT?:). Onthe following page he says:—<%fq* ^qr^QTW^ ^ <TR

" II

A variant of this is found in S'aliM, page 16, verse 41:—

||Mallinfitha probably had this in mind when, in his comment

on Varadarfija's Tdrkikarahsd- (page 20 )3 he wrote:—"^;-

20

It is very clear, however, that the nyaya came from aBuddhist source, since it is found in the following Jcdrikd ofNagarjuna's, on page 502 of the Madhyamakavrilti ( for thereference to which I am indebted to Prof. Poussin..):—

In a footnote, the Professor gives a variant from anotherBuddhist work, namely, "s

Names are given in consideration of sorae speciality. Thiswas perhaps taken from Sdnkhyasufra V. 112:—"$p|<j f%-

"In all [bodies] earth is thematerial: in consideration [however] of some speciality, there isdesignation as this [or that other element than earth, as entering*into* the constitution of some given body], as in the precedingcase." This is Dr. Ballantyne's rendering. The nyaya is foundin the early part of the Aksapada section of Sarvadars ana-sangraha, and I append Prof. CowelFs translation:—u^

"But here an objector may say, -'-If these sixteen topics, proof&c, are all thus fully discussed, how is it that it has receivedthe name of the Nyaya S'astra [ as reasoning, i e. Nydya, orlogic, properly forms only a small part of the topics which ittreats of?']. We allow the force of the objection; still, as namesare proverbially said to be given for some special reason, wemaintain that the name Nyaya was rightly applied to Gotama's

21

System, since 'reasoning', or inference for the sake of another, isjustly held to be4 a predominant feature from its usefulness.inall kinds of knowledge, and from its being a necessary meansfor every kind of pursuit." See also S'dlilcd, page 98, line 8;and Bhdmatl 1-3-14 (page 208 ).

The simile of licking honey from the edge of a sword ! Thisis found in the Jaina chapter of Sarvadars'anasangraha ( page45 of Jlvananda's edn.), as follows:—"

which Prof. Co well renders, "Anobject recognized as simultaneously existing or non-existingproduces mingled pleasure and pain, as licking honey from asword's edge—this i& vcdan/Zya" Compare Bodhicarydvatdravii-64:—"c

Heartless words get heartless ansiver. Like receives likeThis occurs in VedantatattvoLvivelca, (The Pandit for May 1903),page 14, line 4 from bottom:—"^

tlka it takes the form of3 5rtWTT%5n%cnf." In the Tdtparya-

and is combined with "snrc TT ^r^WT^rt l"fe:". The passagewill be found under that nyaya in the second Handful.

In his NydyadZpdvali, page 2, Anandabodhacarya quotes thenyaya in accordance with Va-caspatimis'ra,

Power [of understanding on the part of the hearer] co-operateswith the verbs expressing a certain sense. This is Dr. Thibaut'srendering of the nyaya as it appears in Laugakshibhaskara's

9 9

Arthasangraha (page 16) in a passage explanatory ofadhikdra-vidhi. The portion connected with the nyaya, and the transla-tion, are as follows:—"ipr *TT*psnTF? \ m^nm^l^ spFST rfrRJ

U'"In the same manner,capability (to perform the duty is an understood qualification );for the injunction applies only to those who are capable (bybodily strength and health, mental power &c.) to carry it out,according to the principle expressed in the words 'power (ofunderstanding on the part of the hearer ) co-operates with theverbs expressing a certain sense' (the verbs although possessinga certain sense have no effect on a person not able to understandit)." The commentator, Rames'vara S'ivayogibhikshu, explainsthat blind, deaf, and lame persons are excluded as being incap-able of performing various parts of the sacrificial ritual.

A much earlier instance of the employment of the nyaya ismet with in Sures'vara's Samhmdhavartika, verse 75, which I

here subjoin, together with Anandagiri's comment.

\

11

The verse immediately preceding is the following:—"^.w

The two are rendered as follows in a translation ( by Mr. S. V.Aiyar) which appeared in The Pandit:—"A wise man oughtnot to speak of success as depending on mere accident. Sucha thing would be within the scope, not of human effort, butof destiny. It cannot be said that it is also within the scope

of human effort, on the principle that iniunction impliesendeavour; for there is no injunction ( akhyata ) to that effect."

The nyaya probably originated with S'abara who makes useof it in his bhasya on Jaimini 1. '4. SO, where the reading is

&c. The expression "^^JT" in Tantravartika 2. 2. 27, page 558, line 9, incorporatesthe same nyaya.

IIThough a mango-tree is planted for the sake of its fruit,

yet shade and fragrance are also incidentally produced.This illustration is employed by Apastamba in his Dharma-*sutra 1. 7. 20. 3 which I quote together with Dr. Biihler'stranslation (in Sacred Books of the East, vol. ii):— "

" Worldly benefits are produced as accessories to the fulfil-ment of the law, just as in the case of a mango-tree, which isplanted in order to obtain fruit, shade and fragrance areaccessory advantages." Plain and intelligible as this is, it isinvariably misquoted, and instead of f ftr f ( from the root f$rsrgpjot) we find fcfflnTj or the clearly impossible fifa^t Thenyaya is found in S'ankara's bhasya on Brakmasutra 4. 3. 14,and in every edition known to me the text and comment standthus;—"<r " f ^

f%ficf?r sTsnwrfer ^ ^ T ^ ^ r r ^ r ^ ^ 1 ' ^ ^ * ^F^f^T^ i ircfcT in^c^1 : \

Then the tikakara is made to say "We find it again in Sures'vara's Sambandhavariika,

verses 90 and 97:—

24

Here, again, the unfortunate commentator is made tomisquote the Sutra, with T%f*T% for f f T? &nd to give it themeaning belonging to the latter, namely " T%!fT ^ifrit " Thetranslator of the vartika was apparently satisfied with thereading in verse 97, which he rendered " The mango being thecause &c." But did Sures'vara really put it thus ?

Apastamba's simile is found also in Bamatirtha's commenton the Vedantasara, page 90 of my edition.

I may add that the verb f rfiT occurs frequently in Vedicliterature and means to set up, erect, or fix. The root q r incombination with the two prepositions ^ g and ^ has no placein the dictionaries, and may be peculiar to Apastamba.

uA tvei garment collects the dust brought to it from every side

by the wind. This illustration is taken from the Jaina sectionof Sarvadarsanasangraha (page 44 of Jlvananda's edn). Thetext, and Professor CowelFs' translation, are as follows:—spjfif

"As a wet garmentcollects the dust brought to it from every side by the wind, sothe soul, wet with previous sins, collects, by its manifold pointsof contact with the body, the actions which are brought to it byyoga. Or as, when water is thrown on a heated lump of iron,the iron absorbs the water altogether, so the jwa, heated byprevious sins, receives from every side the actions which arebrought by yoga" In a footnote, the Professor adds:—" Yogaseems to be here the natural impulse of the soul to act"

25

wWhen the wind is blowing in the month Ashddha [ L e. in

the rainy season, when strong winds prevail ] and the lordlyelephant is being driven about, nothing but the sea canbe the final resting1 place of the donkey* That Is to say, Ifthe mighty elephant can with difficulty withstand the foreeof the wind, the puny donkey must inevitably be blowninto the sea! I am greatly indebted to Mr. D. SundaraBajas'arraa of Madras for giving me a reference to thisnyaya in the Vedantasikhdmcmi (a work which I had notthen read). It appears in a passage on page 393, and Iappend an extract from Amaradasa's comment on it;—

Raghunatha's application of the simile is somewhat different,and makes it the equivalent of the rT^M^^^^l^fR. Hesays:—"

i 4^IIW^<" 11

In a manuscript of the S'ikhdmani copied for me in Poonathe nyaya stands thus:—"^ ^^ ^T^T." Though partly inaccurate this clearlyfurnishes a variant of the simile. The reading of the IndiaOffice manuscript (No. 568, page 73 b) differs materially fromabove and seems hopelessly corrupt. It puts it as follows:—

Does this, in spite of its inaccuracy, indicate the existenceof another variant ?

26

Oti one side a tiger, on the other a precipice! A seriousdilemma! There is a good example in Hemacandra's Paris'i-stapaman iii. 166:—"

^ Another is found in Syadvada-

manjari, page 151:—"aranr rSRWSTTfsfc STlTPf SFff SPSf fS1 3T

: i

; " || l a the following verse on page 896 of Upamiti-bhavaprapancd Katha we have the nyaya as a compound:—

* II

The thing wished for is of more imjjortance than the ivish.This occurs in Vedantakalpatariiparimala, page 56, asfollows:—" ?f«| fw^

1

II Again, on page 62 of the

1:" H So too, in Eamanuja's Sribhasya, page 31:—"1

This is repeated verbatim in the Kamanuja section of Sarva*dars'anasdngraha, page 69 (Jlvananda's edn).

27

When his stomach is full his coffers are full Used of alazy fellow who has no ambition beyond his daily food. "Whosegod is his belly/1 It occurs in Hemacandra's Paris'istaparvaniii. 113:—"

It is better to beg than to starve. This is one of Raghu-natha's nyayas and he applies it thus:—

fif^rflr

It is found in Pancadas% ix. 119, 120:—

This is another of Raghunatha's grammatical nyayas. It isnot met with in the Mahabhasya, but forms one of NagojI-bhatta's paribhasas. The following is Prof. Kielhorn's renderingof it:—" An apavada, even though the causes of its (application)are still to present themselves, supersedes a general rule thecauses (of the application) of which are already present." Inconnection with this paribhasa we have thewhich see below.

28

11A rope which binds at both ends. An embarrassing position ;

a dilemma. The following is from the Jaimini section ofSarvadars'aitmangraha (page 133, Bib: Ind.,or 150 of Jivana-ada's edition), with Professor CowelFs translation (page 198):—

: *

u If yon object that non-existence ( or absence ) cannot be acause, we reply by asking you whether non-existence can be aneffect or not ? If it cannot, then we should have to allow thatcloth is eternal, as its 'emergent non-existence* or destructionwould be impossible. If it can be an effect, then why should itnot be a cause also ? So this rope binds you at both enda"

The earliest occurrence of the nyaya is in Patanjali 6. 1. 68(vart. 2 and 5); and it is found in Tantravdrtilca 3. 6. 42 (page1113) as follows:—"

|| Mandanamis'raused it in Vidhiviveka, page 83; and we find instances of it inNydyamanjarl, page 436, line 16; in Kusumdnjali iii. 6( page 374 ); in the same author's-ia/^a^awK, page 56; inKhandana, page 530; and in the opening part of CitsukM( Pandit, vol iv. page 466 ).

A thing that is changed in one part does not thereby becomesomething else (literally, like something else). For example,as Patanjali says under 1. 1. 56 (vart. 10), the cutting of adog's ears or tail does not turn it into a horse or a donkey, butit is still a dog! Other passages of the Mahabhasya wherethis paribhasa occurs are as follows:—S'ivasutra 2, vartika 4(i e. vol. i. page 21); 2< 4. 85 ( vart. 10); 4 1. 83; 6. 1. 69

29

(vart. 3); 6. 4. 149 ( vart. 2 ); and 8. 3. 85. The paribhasa isNo 37 in Dr. Kielhorn's edition of the Paribhasendus'ekkara,and my rendering of it is based upon his. It is included inRaghunatha's list of nyayas, and is quoted as such by JayantaBhatta in Nyayamanjar% page 589, line 6. For furtherillustrations of the paribhasa, see under *gR ^5f m &c.

On seeing one thing we *are reminded of others connectedwith it The nyaya is found in this form in the Nyayafprad%paon Tarkabhasa, page 44, where the presence of smoke is said to;remind the spectator of the invariably connected fire. InAmaradasa's tika on S''ikhamani, page 93, it is quoted as" *ic^^!iw In both of Raghunatha-varmans books it appears asand, in the larger of the two, he illustrates it thus:—

Taranatha (s. v. z?m) quotes thesaying in the form M^+sifo^H^ &c He reverses the aboveillustration by saying that the elephant reminds one of thedriver; and adds that a word reminds one of its meaning, astatement which, in these degenerate times, is not universallytrue ! See, too, Tdtparyaffika, page 167, line 18.

IIThe rule as to the Kapinjalas [a kind of partridge]. In

Vdjasaneyi-Samhitd xxiv. 20, we read cm^iq- a^f^^(^R|-^Jfoj" and the question arises, how many of the birds are tobe sacrificed ? Jaimini devotes eight sutras [ 11. 1. 458-45 ] tothe discussion of this point, and finally decides thajb three, thelowest figure representing plurality (two being merely duality),will satisfy the requirements of the s'ruti S'abara's lengthyargument is very concisely summed up in the NyayamaUJt,-vistara, as follows:—

30

i w i

There is an admirable example in NydyahandaU, page 50,where, in commenting on Pras'astapada's

^ ^ t , " S'rldhara says:—"

It is found also in Tantravdrtiha 2.1. 12 (page 394 ), and3. 5. 26 (page 1049); in Parimala, page 550, line 3; and inS'ikhamani, page 303. Commenting on Mann viii. 105,where certain offerings are directed to be made to Sarasvati,Kulluka decides that, in accordance with the Jcapinjala-nyayathree are sufficient. The nyaya is clearly of the type of

n accord with the Marathi phrase

UThe simile of the cleansing of a coarse blanket [by beating it

on the feet, and so dusting them at the same time]! One of thenumerous examples of the accomplishment of two objects byone operation:—" killing two birds with one stone." It is foundin S'abara 2. 2. 25:—"srft

n The ^ ^ j (the *$&& of theMarathas) is made of extremely coarse and rough material, and

31

generally black or black and grey. In the case of the verypoor, it is often their sole garment by day as well as theironly covering at night.

* IIThe nyaya of the trumpeting of an elephant The word

%$$ is really redundant, since the whole meaning is conveyedby fffS" alone—|ffW ^$mmmm%mi—but the addition, in thisand similiar cases, is made for some special purpose. Raghu-natha defines it thus :—"i%%s^=<p|^3Tft ^ m t Sffiilr ^fSsn^T-

Thisprinciple niay be exemplified by the following verse fromKdvyaprakdsa vii. 10:—

: \

Here the author of the Kdvyaprad^pa remarks (page 295):—

So too, theUddharanacandriM:—"^ f

The following additional nyayas are cited by Raghunathaas belonging to the same class:—T

each case the first word might be omitted without affecting themeaning.

The law of [ abstention from] the flesh of an animal killedivith a poisoned arrow. " Some hold the Kalanja to be theflesh of a deer killed by a poisoned arrow; others, hemp or bhang;

others, a kind of garlic." (CoweU's note on page 81 of histranslation of Kusumanjali). But this can hardly be correctas the garlic and bhang are mentioned in addition. It may benoticed, however, that cTi gr a: is given as an equivalent of ^?§?5

the meaning of which is the tobacco plant It is deduced fromJaimini 6. 2. 19, 20,—an adhikarana designed to teach theevil result of doing forbidden things. The words "«f 3^3f^%rHfds4 «T ^ p r W *J f«t ^r" are discussed, and the questionarises as to whether this is an instance of q^pg or of srfi^N,—whether it means gpvqpiT ^ 4 or ^^pj} ?r 5 ^ 5 ^ . The subtleintellect of the Mlmamsaka sees a great difference betweenthese two, the former being something to be done, and thelatter being something to be avoided! The siddhantin decidesin favour of the latter. I would advise my readers to studypages 39-41 of Dr. Thibaut's excellent translation of Arthasan-graha, in order to get, if possible, a clear understanding ofthis peculiar tenet. Many years ago, when in India, I hearda statement made by a Brahman, to the effect that the words"put no oil in the lamp," did not mean " don't put oil in thelamp," but rather " put in the lamp " some " no-oil "; in otherwords, it was not a prohibition of an act but an injunction todo something! This is just the position of the Mlmamsaka,who, in regard to the rule that a Soataka must not look at therising or setting sun, says that " not-looking is something tobe done. " The above n) ay a is quoted by Anandagiri on Brah-masutrabhasya 3. 4. 28, and 4 1. 13, and is found in Sankse/pa-sdrwaha, i. 417-420, and in S'rlbhasya 1. 1. 4 (page 687).

Like the erection of a temple including the pot-shaped finial[ which is placed on the summit at its completion ], Usedironically of one who considers that he is doing something asmeritorious as the building of a complete temple.

33

In a footnote to page 73 of his translation of Prabandha*cintamani, Mr. Tawney says :—"Dr. Burgess informs me thatkolas'a is really the fioial of the spire, which is shaped like avase or urn/' Then, on page 135, there is the following foot-note:—"Mr. Cousens writes in a letter, which Dr. Burgess haskindly shown me, ' I understand that the term kolas''adanda-pratisthd refers solely to the setting up of the kolas'a orpot-finial, the danda being the pole or stick which supports thefinial and upon which it is set up. With a small kalasa madesolid, it would not be required, the neck of the same taking itsplace, but it is always required with the larger and more com-plex Jcalas'as, especially those made of hollow metaL" Fre-quent mention is made by Merutunga of the erection of a z&®^and s^r as the completion of a temple. The two are mentionedon pages 119 and 211, whilst on pages 219 and 222 we havethe 3^^^5|f^fT referred to above. On pages 120 and 224,the 3 J ^ is mentioned alone. In Hemacandra's Paris'isfapar-van i 14, we find ^ for

The illustration occurs in S'arngadhara's tika on Udayana'sdefinition of dravya in his LaJcsanavaU ( page 4), Thedefinition is— " ^ ^i^?m^TWmf^R0! %&m -P and, whilstexplaining it, the commentator attacks the views of GitsukliaMuni as follows:—

is necessary here to bearin mind the tenet of the logicians—"The TaitvapracMpikd, better known as CitsukM, is described byHall as " a confutation of the Nyaya philosophy, on the basisof the Vedanta." The wrath of the logicians would of course,therefore, be kindled against it. The passage complained ofabove is the s'loka ii. 4 with the vritti. The former standsthus:—"^R?rT§r^M^rTH^o€r ^ ipnsPT: i i

5

34

t lThe simile of a crow as a destroyer of curds. An example

of upalaksana, where one represents many, or a part stands forthe whole. So if any one were warned to keep the crows oft*the curds, it would imply that all other possible raiders werealso to be warded off. It is thus put by Bhartrihari in Vdleya-padlya ii. 314:—

This is reproduced, with slight variations, in Tantravartilca,page 731, and is quoted in the same form in Bhdmail 1. 4. 3( page 287 ). Kaghunatha's application of it Is as follows:—

^P|T^f f^np^r^^f^^. Thelsvaracfita forms part of theuttarabhaga of the Kurma Purana, and the verse here quotedis xi. 8. In the fourth chapter of Vedantaparibhasa (page285) this is given as an example of Jahadajahallaksand.

* i ^ c

" || This kind of laksana is termed bhdgalaksana inVedantasdra 23; and bhdgatydgalahsand in Vivaranapra-meya, page 229. In the 5||^^^nq<j too, a part represents thewhola

The being something on which a crow is perched. Thisillustration seems to have originated with Patanjali, and infound in Mahdbhdsya 1. 1. 26 ( vartikas 3 and 4 ):—"

35

sr^flr i srsrfqr § p j % ;sn«Trf r

It occurs in Vivaranaprameyasangmha ( page 195 ) in thecourse of a discussion on Badarayana's second sutra:—c%^:

frWFcfr.?? Similarly in Sanlmepa-s'arlmka i. 206:—" 33% f -^vm 5

jr:" || With slight modifications it is found also in Tantra-vartiha, page 277, line 8:—"i

." See, also, Khandana., page 502.

IIA Nisddl gives birth to a son, and a Nisdda driujcs the

decoction of herbs [ prepared for her ]! For the context of thissee under "

The law relating to "the performance of all prescribed acts ofritual in orderly succession for a particular object before per-forming the same acts in the same order for a second object.31

This is Sir Monier- Williams' definition based on the commen-tary on AsValfiyana's Ofihyasntra 1. 24. 7 which prescribescertain gifts commencing with f ^ and ending with ifh The

88

commentator says "sfft^pri *T5=M^ f 3rr#

m, c r m s ^ &." In a case of this kind, wherethere is merely a bestowal of gifts, and not the performance ofsacrificial ritual, the definition given by Molesworth is moresuitable:—"The order, when a suit or set of things is to begiven to each individual of a multitude, of giving at once allthe articles composing the suit or setf as distinguished from

The nyaya represents the purport of Jaimini 5. 2, 3. Kuntesays that the word sp^nffrf1 used in the siitra means kanddnu-samaya. His notes on sutras 1-8 contain some very interest-ing items of information, of especial value to us of the- West.See i?fT«lf*p?¥iw*3rRj below.

IIThe figure of (he laying dovm of a water-course for irriga-

tion. An example of a thing made for one purpose subservingother purposes also. It is found in Vivaranaprartieycfsangraha,page 118, line 9:—<%# if

For the source of this nyaya, see ^

IIThe simile of [the unwitting employment of] base money

[in one's business]. It is used by Kumarila (in Tantravdrtika1. 3. 3, page 95 ) in the course of an argument on the relativevalue of S'ruti and Smriti. He maintains that if any teachingof the latter is found to be in opposition to that of the former,it must be given up; just as a man who finds that he has been

37

using counterfeit coins must at once abstain from so doing.The portion containing the nyaya is as follows:—"qft ffj"

In Tantmvartika 1. 3. 8 (page 149, line 3 from bottom),Kumarila compares words to coins which can be tested by in-telligent people. He says:—"s

The nyaya is found in Nydyamanjar% page 162, asfollows:—"ifTfif WT^I^W^^R^^IcITWl^l^^?: ST ff

a*!Tc . It occursagain on page 169, line 3, on page 187, line 4 from bottom, andon page 531, line 1.

The simile of the well-dAgger. It is applied by Itaghimathaas follows:—"

"• The illustration is as oldas Patanjali who made use of it in the introductory chapterof the Mahdbhd-sya (vol. i. page 11 ) when discoursing onthe importance of the study of grammar, and on the meritwhich accrues to the user of correct J words. He Bays:—

38

This is identical in meaning with gfor which see the Second Handful. It occurs in Nydyaman-jar% page 164:—"f f ^ Lower down on the samepage, there is another nyaya of similar import, in the followingverse:—

IIThe rule that " whenever it may appear doubtful whether

an operation has reference to that which is expressed by thetechnical or to that which is expressed by the ordinary mean-ing of a particular term, the operation refers (only) to thatwhich is expressed by the technical meaning of the term inquestion." This is Professor Kielhorn's rendering of the nyayaas quoted in Nagojibhatta's vritti to Paribhasa ix:—'"sjg

" ll It is taken from theMahabhasya where it appears several times. In 1. 1. 23(vart. 3 )3 it is followed by the example "

& [ F: '5. Siradeva includes it in his^collection of paribhrisas.

\\Like an impecunious debtor deceiving the money-lenders

vjith empty promises. This occurs in Atrnuilativaviveha} page20, as follows:—" ^^gsfr%% %^cTffa 5*r: ?%C^»

39

Action may vary, but substance cannot. This is plainlyset forth in S'dnharabhasya 1. 1. 2 (page 37 ) as follows:-—

......?r 5. Similarly in 2. 1. 27 (page 471):—"%nfip*^ f|

Then, in Anandagiri's comment on 1. 4, 1 ( page 325 ), wefind the expression T%*TPrrfsr=T W^R-f^^WWT^" and onpage 359, "q- j % W5T% 1%^^!%." It occurs also on thefirst page of the Eamfinuja chapter of Sarvadars'anasang-

should any one say: Granting the impossibility of the co-existence of existence and non-existence, which are reciprocallycontradictor}', why should there not be an alternation betweenexistence and non-existence, there being the rule that it isaction, not Ens, that alternates ? " This rendering is ProfessorGough's. The nyaya is found, too, in S'tistradlpifal, 1. 3. 8( PaSe 1^4, hue G ), and NaisharmyasiddM iii. 82.

T IIWhat connection has a camel with the lustration of arms '(

None at all; and the phrase is used to indicate that certainthings are not connected. The Tft T1^ !! ? " ( a s described inchapter 267 of the Agni Purana) was a ceremony performedby kings or generals before going forth to battle, and consisted,of the purification of the component parts of the army, in-cluding that of the horses, the elephants, and the weaponsThe T ftTT SHrfirBr ifi mentioned in Raghuvams a iv. 25, on

40

which Mallinatha remarks:—"The illustration appears in Upamiti-

bhavaprapanca Katha, page 522:—"i

Like salt on a wound. "%?$ gnj %q[ has become proverbial,and means 'to aggravate the pain which is already unbearable/'to make bad worse,' 'to add insult to injury'." (Apte's Dic-tionary). He cites Uttararamacarita iv. 7:—"q- vn^ % spf-

Mricchakatika V. 18. I have met with it again in Upamiti-bhavaprapancd Katha, page 5, verse 42:—-"cpjf

f wk z&&Wf \ : m mmm fm^ fk^qmi" ll There isanother example on page 993 of the same.

IIThe figure of the infliction of a fine of one hundred on the

Qargas. There are two paribhasas which are frequently foundtogether in the Mahabhasya, viz.

5 Professor Kidhorn (in his transla-tion of Nagojibhatta) renders them (the latter slightly modi-fied) thus:—"What is stated (in grammar of several things)must be understood (to have been stated) of each of themseparately." And "sometimes (it) also (happens that what isstated in grammar of several things) must be understood (tohave been stated) of all of them collectively." Patanjali'sillustration of the former iswhere, of course, each separate person is to be fed; and hisillustration of the latter is "imh ^ ^*§SF<ni " where theGargas collectively are to be fined a hundred. The passageswhere these occur are 1. 1. 1 (vfirt. 12); 1. 1. 7 (vart. 1); 2. 1.4; 2. 3, 46; 6. 1. 5 (vart. 2); 8. 3. 58; and 8. 4. 2 (vart. 3).

41

The two paribhasas and examples are quoted by S'abara onJaimini 3. 1, 12 ( page 223 ), and the second one is referred toas follows by Kumarila in his vartika on the same passage( page 712):—" : g ^ ^ s ^ ^ «r $ * 5ft I % %

11

This paribhasa occurs also in Tantravariika 1. 4. 3( page 294, line 15), and in 1. 4 8 (page 300); whilst theformer one is quoted in 1. 4.18 (page 314).

The simile of a snake lying dead in a hole. It is employedby Vijnana Bhiksu (in his Brahmasutrabhasya 1. 1. 2; page36) when explaining the line "

" fr°m ^ e Ndra&imha Purdna. He says "^l^l: u" Again,

on page 96 of the same:—" ijcf

On the next page we have it again, in a similar con-nection, as J

The rule as to the [application to the] Gdrhapatya-Jire [of amantra in which reference is made to Indra]. This representsMimamsasutras 3. 2. 3, 4 where the Vedic mantra u K W H :

is discussed. The questionis raised whether, since the mantra makes mention of Indra>the adoration is addressed to him or to the Garhapatya (one

G

42

of the three sacred fires perpetually maintained by a house-holder, and from which fires for sacrificial purposes are light-ed ). Jaimini's decision is in favour of the latter on the groundthat direct enunciation (sruli) is stronger than suggestivepower (linga ). The following extract from Arthasangrahapage 6, with Dr. Thibaut's translation (page 11), will explainthis:—" sp

4 i j !*!^}qw?n^W*I;'' " Direct enunieiation is stronger thansuggestive power and the other proofs ( by which one thing isshown to be subsidiary to another); ...for this reason we do notconclude at once on the ground of suggestive power that averse (apparently) addressed to Indra (that is, a verse con-taining a mention of Indra's name, or one of his attributes &c.)is really to be used for addressing Indra; but rather decide ifwe find at the same time a direct enunciation as, for instance,* with a verse bearing Indra's mark he addresses the Garha-.patya', that in consequence of the direct enunciation of thesecond case termination (Garhapatyam) the verse is subsi-diary to the act of addressing the Garhapajya-fire." The words"RI^SR: srpr^f WEJfm 'j which, amongst other places, arefound in the Atharvasaonhitd x. 8. 42, are rendered by Pro-fessor Whitney " The reposer3 the assembler of good things "\and by Mr. Griffith, "Luller to rest, aad gatherer up oftreasures." As quoted in S'atapatha Bmhmana 7. 2. 1. 20,Prof. Eggeling translates it "The larbourer and gatherer ofriches"! Who shall decide between these learned doctors?The Garhapatyanyaya is explained and applied in Bhdmatt3, 3. 25 (page 613 ), and in other works on Vedanta. Owingto the word i§«$ in sutra 3, the adhikaraixa is sometimesstyled

43

The simile of the milk-pail. It is laid down that a saeri-ficer who wishes for cattle must bring the water for his sacri-fice in a milk-pail. But that is not done in other cases. Thegodohana is therefore used as an illustration of somethingwhich is occasionally, and not universally, connected withan act or performance as an essential part of it. It occursin S'dnkarabhasya 3. 3. 42, as follows:—

i i% sitr

Then, at the close of the same:—"It appears

again in 3. 3. 65; 3. 4. 45, and in 4.1. 6. Sures'vara quotes italso in his vartika on the Brihaddranyakopanisad 3. 3. 51:—

For the mantra regarding the use of this pail, see S'abaraand Nydyamdldvistara on Jaimini 4. 1. 2. Other referencesto the nyaya are Tantravdrtika 3. 6. 43 (page 1118); andNydyamanjari, page 166, line 4, in connection with which averse is quoted from S'lokavdrtika (page 63) where mentionis made of the godohana. Kunte's long note on the sutra ofJaimini referred to above will be found useful.

II

When a word has both a primary and a secondary mean-ing, an operation takes effect (only) when the word conveysits primary meaning.- This is an abridgment of ProfessorKielhorn's rendering of Nagojibhatta's fifteenth paribhdsd;and the following extracts from the vritti may help to explainit:—"A word which is employed in a secondary sense is so

44

employed (only ) because (the character of that which it de-notes in ) its primary sense is ascribed (to that which it denotesin a secondary sense)." "For example, the word iff eox' con-veys the secondary meaning 'one who is only fit for bearingburdens, an unintelligent person,' because (such a person has)certain qualities such as stupidity &c. (in common withan ox )".

The nyaya appears in the above form in Mahabhasya 1. 1.15, and 6. 3. 46; but in 1. 4. 108, and in 8. 3. 82, the word ^pfis omitted. In this shortened form it is quoted by Anandagirion Brahmasutrabhdsya 1. 2. 13 (page 185), and 1. 3. 14(page 246). Then in 4. 3. 12, S'ankara says "q ; ^ sr r SCU-

In Vedantahalpataru, page 346, line 3, we read:—"^

In S'abara's bhasya on Jamini 3. 2/1 (which deals with theBarhimyaya) we have a very interesting discussion on fand gioir, in the course of which he says

The conclusion arrived at is thus expressed:—

IIThe illustration furnished by [the mention of the washing of)

one cup only. This is the title of the adMkarana comprisingMimamsasutras 3. 1. 13-15 in which the passage relating to thecleansing of the soma-cups is discussed. The direction givenis "<ffimfa^m jrt sNnfi'S "ke cleanses the cup with a fringedfiltering-cloth." But there are many such grahas in use; isonly one of them to be washed ? The decision is that all maybe cleansed; and this, according to Madhava (who is closelyfollowed by Krishna Yajvan in the Mimamsdpcwihhasa), is

45

because one represents the whole, and also on the ground ofthe rule that "a subordinate act is to be repeated in the caseof each principal thing." The cup is here the 'principal,' andthe act of cleansing is 'subordinate,1 and is therefore to berepeated until each one has been cleansed. The passage standsthus in the NyayamaMvistara:—" JTfWT

Kumarila explains this in the following tarika of Tanfara-vartika 3. 1. 14:—

For further applications of the nyaya by him, see pages 339(line 4 from bottom) and 551 (line 13). For its use outsidethe Mlmamsa, see Nyayamanjari, page 287, line 4; andVedantm'ihhdmani, page 120. The grammarian Nages'a-bhatta, too, in his exposition of Kaiyata on 1. 1. 14 (page 319)writes thus:—"JUT

l fw^f^if m%:" II See, too, Kaiyate on the dosingpart of Patanjali 1. 1. 69 ( vol. i. p. 169 b of Benares edition;or page 450 ( column 1) of the Nirnayasagar edition of 1908).

IILike a delineation pn stone. Used of something unalter-

ably fixed. *%53rf W^pmPT $*»r3[TrF3PTT § ^ I m?l 3R«F m%m$m lifW ' M ^ . " Paris'isfaparvan xii 275. CompareJob's words (xix. 23):—"Oh that my words were now written

that with an iron pen and lead they were graven inthe rock for ever."

* For this, see below.

The simile of Sandal-oil. Badarayana uses this as an illus-tration in sutras 2. S. 23, 24, As the' application of a drop ofthe oil to one part of the body produces a pleasant sensation inthe whole of it, so soul, abiding in one part, namely in theheart, is yet perceived as present in the entire frame.S'ankara's exposition of the former sutra is as follows:—

The simile of a woman in a picture. An illustration ofthat which has only an appearance of reality. Eaghunathaconnects with this the f^rnT3^T«r an (l f^wnjl^rFrj and, in hislarger work, nrWT?WT%i: is quoted as follows:—"f

Like his other quotations from Vasistha, this,too, is from the Yogavasistha, where it stands as verse 4 18. 69.Others of alike nature are 4.1. 11 and 12:—

nS ' * M Also

6. 57. 28;—"ft?nftf?nit fkwszt vm ^w^ik^^i t

The illustration of a shadow mistaken for a she-goblin!It is found in Nrisimhasarasvati's commentary on the last sec-tion of the Vedantasdra, as follows:—"i fe

4 7

TOT i ^!ghf^Tfgf^ff%^' fRf II

The simile of a gourd in water. The idea is that of agourd, thickly covered with mud3 and therefore sinking in thewater, but gradually resuming its buoyancy as the mud iswashed off The Digambara Jains use the figure to illustratethe release of the soul from the encumbrance of the body.Eaghunatha puts it thus:—"

This description, without mention of the nyaya, is found invery similar language in the Jaina chapter of Sarvadars'ana-sangraha ( page 48 of Jivananda's edition )3 and also in Vedan-takalpataruparimala, for which see thebelow. The former passage is as follows;—"s

mml%^X^.'? The figure of the castor-oil seed is found in theParimala passage also. The term ^^TI5I^I^T which appears inRaghunatha's definition, is the name of a subdivision of one ofthe five categories (astikaya) of the Jaina system. It is explain-ed as follows by Anandagiri on Brahmasutrabhdsya 2. 2. 33(page 563);—"srRPRHffeRPmt i nr ^n%^T^T#s#n%^T^im^r 1

^' ^kis is

48

referred to in a verse quoted by Madhava in the immediate con-text of the passage already cited from the Sarvadars'ana-sangraha, namely:—"*mx *mt f^§*t ^1|*rip?sff 5T?T» I SMTH

m:" II Professor Cowell's renderingis:—"However often they go away, the planets return, the sun,moon, and the rest; but never to this day have returnedany who have gone to Alokakas'a." This should of course beAlokakas'a, as the long, vowel includes the preposition s^sup to/ 'as far as/ "those who have reached Alokakas'a'1 (an

The law regarding the oblation on the birth of a son. Thisis the subject of Jaimini 4. 3. 38, 39, The question ariseswhether the offering is for the benefit of the father or the son

, and the answer isthat it benefits the latter. In the commentary on Laksandvalithis is applied as follows:—"^ %

The story of the so^i-in-laws revision [of a book]. Thisis the original of the Marathi rfw|?fc r which Molesworthdefines as " A phrase, founded on a popular story, to expressthe examination of a piece of a composition by a shallow-wittedfellow incapable of discerning its merit." The popular story, asgiven on pages 6-9 of Merutunga's Prabandhacintarnani, is tothe effect that Vararuci, having been instructed by Vikrama-ditya to find a suitable husband for his daughter, the princessPriyangumanjarl, he in revenge for a supposed insult offered

49

Mm by her when his pupil, palmed off upon her an ignorantcowherd as a man of learning! The king accepted him, and hebecame his son-in-law. " In accordance with the advice of thepandit, the herdsman preserved unbroken silence; but theprincess, wishing to test his cleverness, entreated him torevise a newly-written book. He placed the book in the palmof his hand, and with a nail-parer proceeded to remove fromthe letters in it the dots and the oblique lines at the topindicating vowels, and thus to isolate them, and then theprincess discovered that he was a cowherd. After that the1 son-in-law's revision' became a proverb everywhere." Thisquotation is from Mr. C. H, Tawney's admirable translation ofMerutunga's work; the original being as follows:—

: i

In the subsequent part of the story we are informed thatthe cowherd eventually became the famous poet Kalidasa!For a similar account from a Buddhist source, see IndianAntiquary, vol iv. page 103; also vol viL page 116.

nKnowledge [of Brahma] abolishes nothing but the ignorance

[which obscures that Impersonality]. This is a bit of Yedant-ism pure and simple, and has scant claims to a place amongstpopular maxims. It is admitted solely because Baghunathaincludes it in his list. His explanation is as follows:—4

1 fl^Ni f?

soThe so-called nyaya is found in Vivdranaprameyasangrahaf

page 8, line 9, and in Pancapcidikd, page 1.

The n cfr or ^ j ^ , is a sort of small drum, shaped like anhour-glass, and held in one hand: The 137% is, I suppose, thesmall piece of wood attached to the string tied round themiddle of the drum, which strikes each end alternately as it isshaken in the hand, and thus fulfils a double purpose. Thegarudis, or conjurors, use a drum of this kind; and Apte'sdictionary tells us that the Kapalikas carry one. (For adescription of the latter, seet Wilson's Religion of the HindusVol. i. pages 21 and 264) The nyaya is found in Syddvdda-

lj page 84, where in explaining the words "in Hemacandra's eleventh karika, Malliseua says,

See the nyaya "sftHi^^irf WP p%" an(J compare also, theMUdl^g|m^ on page 35 of Syadvddamanjari

7& 3f<WltrecM*rf WP^f and coion page 35 of Syadvddamanjari,

The simile of a young bird which [ has got out to sea on afloating log and ] is unable to discover the shore. Its applica-tion is obvious. I t occurs in the second line of verse 19 ofHemacandra's in Syddvddamanjar^^ as follows:—"

Mallisena explains it thus:—

SI

The principle of meditation o-n thai [viz. Brahman], • Or, 6n$who meditates on that This is taken from Brahmasutra4 3. 15, " ^^rat^The bhasya on the last term is as follows:

\ wt fir

• I subjoin Dr. Thibaut's rendering,with a few additions of my own in parentheses. "The words,'and the meditation on that/ state the reason for this twofoldrelation [viz. of those who meditate on Brahman with qualities,and those who worship by means of symbols or images]. Forhe whose meditation is fixed on Brahman reaches lordship likethat of Brahman, according to the scriptural relation, * In what-ever form they meditate on* him, that they become themselves/In the case of symbols, on the other hand, the meditation is notfixed on Brahman, the symbol being the chief element in themeditation.—But scripture says also that persons whose mindis not fixed on Brahman go to it; so in the knowledge [ rather*the doctrine (vidya)] of the five fires, 'He leads them toBrahman/—This may be so where we observe a direct scrip-tural declaration. We only mean to say that, where there Isno such declaration, the general rule is that those only whosepurpose is Brahman [i e. whose mind is fixed on BJ go to it,not any othera" This is a noteworthy passage. It practicallycondemns the use of symbols, or images, in worship, by declareing that the mind of the upasaka is directed to the pmUka,and not to Brahman (or IsVara). The s'ruti, " <J

&c5" which is quoted also in 3. 4. 52, may mean much morethan S'aokara sees in it; for it is an undoubted fact that, in

52

the present life, the worshipper becomes assimilated to theobject of his worship; that the characteristics of that object, asconceived by him, become his own characteristics; and tbat amaa never rises above the moral or spiritual level of thatwhich he worships. This was clearly set before the Jewishnation in the teaching of Psalms cxv and cxxxv, where,with reference to the making and worshipping of images, wereadfl They that make them shall be like them, every one thattrusteth in them " (Revised version ).

The* <M%$m\M> which, in its full form seems to be

(as in Anandagiri on the closing part of 4. 3. 15), is constantlyquoted in the Vedantakalpataruparimala* It will be foundon pages 229 (three times), 230 (line 9), 235 (line 11), 246(line 6), 478 (line 1), 591 (line 4 from bottom), 669 (line 10),and 730 (lines 9 and 15 ). Also Pancadas% ix. 145.

The principle that there is another scriptural passagedeclaratory of it (namely, of the secondary matter connectedwith a sacrifice, such as the deity to whom it is offered, thematerials to be used, &c). The nyaya represents Jaimini'ssutra 1. 4. 4 (<itm$M ^iw^m-^), and is one of the four meansby which Mimamsakas prove that an injunction comes underthe head of •mjipr ('name'), and is not a ijurfwrw ( < a n

injunction relating to the accessories of the sacrifice,' provisionbeing made for them in other scriptural passages ). The threeother tests are styled ;ffcW#55SPTT (cpossessive indication')^Tf3?f3[ (* split of the sentence* caused by the inclusion of twoor more distinct topics), and ^4431*^HI ( which see below).

The following extracts from the Arthasangraha, with Dr,Thibaut's renderings, illustrate the nyaya.

I ...•

53

; iUM frifelf^lN [^ I

I tRT -mltt Nf 3 f i # % ^fT^HR^/^TFi; II ( Page 4 )

"That injunction which merely indicates the general natureof some action is called 'originative injunction/ as, for instance,the passage 'He is to offer the Agnihotra oblation.' But itmay be objected, the two forms (aspects) of a sacrifice arethe material ( offered ) and the divinity (to whom the materialis offered). How then can the passage ' He is to offer theAgnihotra-oblation,' in which neither of these two forms ismentioned, be considered an originative injunction, the wordAgnihotra (which seemingly indicates the divinity of thesacrifice, viz. Agni) being merely a name ( and not indicatingthe divinity) according to the principle of (the existence ofanother scriptural passage ) declaratory of it. To this objectionwe reply:—The passage is an originative injunction althoughneither of the two forms of the sacrifice is mentioned in it.Otherwise the passage ' He is to perform the oblation by meansof sour milk* would have to be considered as the originativeinjunction ( of the Agnihotra ) as it contains a statement of oneof the two forms ( viz. the material), and then the passage ' Heis to offer the Agnihotra' would be purposelesa" ( Page 7 ).

Again on page 20 of the same:—

" In the same manner the pieces of firewood called samidhand other things are established as the divinities of the Prayajaoblations by means of the Mantras ' the samidhs may partakeof the butter &c./ and therefore the words 'samidh' &c. whichoccur in the injunctions 4 He sacrifices the samidh &c.' are tq

54

be taken as names of certain sacrifices (not as denotingsecondary matters ) on account of another scriptural passagedeclaratory of It"

The n}7aya Is explained in almost identical language inApadeva's work Mmiwnsdnya.yaprakajs'a, and Is applied inVedantakalpataruparimala, page 150, line 7. We find it,also. In Nages'a's Uddyota (vol. 3. page 623), under sutra.2. 3. 3.

^ II

One who takes the place of somebody -else takes uponhimself also the functions of the latter. This Is ProfessorKielhora's rendering of the maxim as found In Nagojlbhatta'scomment on paribhasa cxvi. It may have originated withKalyata. On Paiiini's sutra 1.1. 56 ( ^ I R ^ I ^ : &&) Katyayanasays "Patanjali follows with the remark

3TCGTT i7T^TRn% ^W%." Then Kaiyata says

Under sutra 1. 1. 4, Nages'a Bhatta prepares us for this withthe remark (on page 209 of his Pradipoddyota) "

IIThis nyaya, which is found In Vedantakalpataruparimala,

page 581, line 95 and again in line 8 of the next page, is takenfrom the a^rf^dcFH^nqr of. Jaimini 5. 1. 23, 24, the 3r

which Kunte renders "The subject of theforward transference of acts which follow the Anuyaja-offeringsand the backward transference of acts which precede Prayaja-

55

ofterings together with the offerings themselves." Regarding then e says :—"Tadddi signifies the first fart of

that; the Tadanta signifies the last part of that These areBahuvrihi compounds, and therefore signify that of which thefirst part is taken, and that of which, the last part is taken.When forward transference is to be made, the Tadadi is takenand when backward transference is to be made, the Tadanta istaken. The following illustration will explain this. When theAnuyaja-offerings are to be transferred in point of time, theSuktavaka and the Shanyuvfika which follow it, are to betransferred along with it, because the Anuyaja is the first part.Again, when Pray aja-oifer ings are to be transferred in point oftime, the Aghara and the Samidheni which precede it, are tobe transferred along with it, because the Prayaja is the lastpart."

* • • * .

The law that a certain thing is seen to appear when acertain other thing appears [thus establishing a connectionbetween them]. Raghunathavarman expounds it thus:—

§ ^ if

I%.?? I have met with it in thefollowing passage of the Tantravartilu (page 348), andquote Prof. Ganganath Jhfi's translation of it:—

"The Root and the Affix are always found to appear in adefinite order of sequence; and, as a matter of fact, we find

56

that it is only when the Affix is heard to be pronounced, thatwe have an idea of the Bhavana ; and this, too, leads us tothe conclusion that the Bhavana is denoted by the affix.Because the invariable concomitance of any two objects is notonly such that one cannot exist in the absence of the other,but also of a kind which we find in the present case, wherewe find that it is only where a particular word—the Affix forinstance—is pronounced that there is a denotation of theBhavana ; and as such, in accordance with the rule that whenone object is always seen to appear when another appears,there is always an invariable concomitance between the two,we must admit that the Bhavana is denoted by the Affix."(p. 483).

I may add that the passage here cited from the Tantra-vdrtilca is closely connected with that quoted under the nyaya

# W : " w h i c n s e e below.

The principle of a name indicating resemblance to some-thing. This is the title of Jaimini's sutra 1. 4. 5, where thesentences " srffo j^ftsrTfiw^d ", "and " sjl^r iTWTT%^ >d " are discussed^ and it is decided that3*N"3 % , and iff are not the materials of the various sacrifices,but their names. This is well put in Oolebrooke's Essay on theMimamsa:—

"I t is a question whether the hawk-sacrifice (s'yenayaga)which is attended with imprecations on a hated foe, beperformed by the actual immolation of a bird of that kind.The case is determined by a maxim that ' a term intimatingresemblance is denominative/ Eawle, then, is the name ofthat incantation; * it pounces on the foe as a falcon on his prey."So tongs is a name for a similar incantation ; * which seizes theenemy from afar as with a pair of tongs'; and cow, for a sacrificeto avert such imprecations/1

57

This nyaya, as pointed out under g^pPTssnq1, is one of theproofs applied in the Mlmamsa in support of the «n$r Nr divi-sion of the Veda, and Laugaksibhaskara (on page 20 ) explainsit thus:—

i.. .

it

In this passage, and in a similarly worded one in Apadevi,cfifi f is given as the equivalent of O^TJ^J, whilst Kumarila

employs ^£5^ . The dictionaries, however, are silent as to anysuch sense of the word. In his translation Dr. Thibaut rendersit " comparison."

Hoi goes with hot. Like loves like. This is found in thefollowing passage of BhamaU 3. 3. 25 (page 620):—"sr^

. | |" Mr. M. K. Telang has given me another excellentexample in Vikramorvas'i ii. 16:—" rTWR

OT^THT WT T ifomi*" Compare, too,of Mricchakatika; (page 40). It might be used as

the equivalent of "Birds of a feather flock together"?

The simile of [ a drop of ] water consumed by hot iron[when thrown upon it]. Ramtirtha employs it when expoundingthe words "if ^q* snTT s^nrf^" in the last section of theVedantasara. He says:—

58

: srnm#In Nrisimha-

sarasvati's comment on the same portion the nyaya is expandedand made clearer :—

Neither of them, however, was the originator of the simile;for it is clearly an adaptation of the line " <

W1WTR «T ^ r l r " which forms the commencement ofPancatantra i. 250, and also of Bhartrihari's Mtis'ataka 67.

The illustration [ of the co-existence ] of light and darkness.It is found in Pancapadikd, page 3, as follows:—

The substance of this is reproduced in Vivaranaprameya-tsangraha, page 10.

The custom of taking grass in the mouth [ lit of eatinggrass ], as a token of submission. This interesting illustrationis found in PrabandhacintCimani, page 93:—ojff oftflr i% g^?%TdiT?i( J pi T jang; I ^OTT in: ^%%^ W&F& "T^T: ^54^." Mr.

Tawney renders it thus:—"Since even enemies are Jet off, whennear death, if they take grass in their mouths, how can you slaythese harmless beasts [deer &c] which always feed on grass ?"In a note on page 210, it is stated that we have here an allusionto a most ancient custom. There is a reference to it in Harm-

59

earita (Bombay edn. 1892 ) page 132, line 11, on which, thetranslators, Cowell and Thomas, remark, " To carry a straw inthe mouth was a sign of surrender; compare Acworth's Mara-tha Ballads, page 43:—

'And' twixt the teeth a straw is fitFor curs who arm but to submit.1"

These two lines are deduced from the three words " ss?jcr| " of the original.

Merutunga refers to this custom again on page 300:—"i

"Grass is now worshipped in Paramardin's city, be-cause, when taken in the mouth, it preserved our lord Paramar-din from Prithviraja, the king of men." (Tawney's translation^page 189 ).

The late Colonel Meadows Taylor, who was so thoroughlyacquainted with Indian life, put the following into the mouthof one of his characters in Seeta ( chapter xLvii ):—" We havea good many prisoners, for I could not kill the wretches whohad put grass in their mouths and were crying for quarter,"

The certainty of the non-appearance of shoots from grainsof rice spoilt by [ contact with ] oil. It occurs in Veda/nta*Jcalpataru, page 545, line, 17:—" OTmW#: tfsfftfa cTc£fT%-

^ InS'dnlcarabhasya 2. 3. 313 we read ;—"

Of thesnf! in qfo^rflfsn^-Aiiandagiri says:—." See also Nyciyamakaranda, page 60. Compare

the ^ fq^^ f^T^T^T^T^^ ' fm^F , in Second Handful.

60

The simile of the burnt seed. An illustration of that whichhas for ever ceased to be an operative cause. It appears in averse of Syadvadamanjar%, page 208:—

The following is from the Prabandhacintdman% page 206:—

Merutunga ascribes it to a Purana. Vijnana Bhiksu quotesfrom some Smriti another of a like kind, under Yogavdrtikaii. 3:—

^: II

See also a verse ascribed to a Charvaka in Prabodhacandro-daya, page 35.

(IThat which is given once is received back a thousand times.

This is found in Merutunga's work, page 266, and I appendMr. Tawney's rendering:—"s

" Then, when Viradhavala's life was approaching its termina-tion, Tejahpala, who was on his way to a holy place, in accord-ance with the proverb that what is given once is received backa hundred (?) times, gave him the merits of his last birth."Though the illustration is fable, the principle is true. " Give,and it shall be given unto you; good measure, pressed down,and shaken together, and running over, shall men give intoyour bosom." Among the Turks there is the saying "Who givesalms sows one and reaps one thousand." (Eev. T. Long'sEastern proverbs and emblems, page 187).

61

To sleep like a debtor whose debt has been paid. To sleeplike a top! It occurs in Hernaeandra's Paris1'istaparvan, ii. 563:—

Curds and cucumber are fever personified ! That is, theycause fever. This is found in Mahdbhdsyal. 1. 59 (vartika6), and 6. 1. 32 (varfc 6)5 as follows:—«

fl wt f f%Tfftrrar iT? ra"??tl ^bis cloKsely resembles Baghunatha's^i%^r# sr T T 3Wf: which I have not yet met with anywhere.See STT^I^ and ^ n ^ TW f in- Second Handful.

The forest fire which destroys the seeds of the Ratan is also[ by that means ] the promoter of the growth of another form[ namely, the plantain ]. This is found in Oitsuhhl 1 15, asfollows:—"

The same idea, with the express mention of the plan-tain tree, is found under i. 14, and also in the following passageof the NydyavdrtikatdtparyaWcd page.o7:—*%£

^." The same passage is found in Bhdmatt page18, line 7; and, one of the same nature, in S'ikhdmani, page134, line 8; whilst, in Sarvdrlhasiddhi ii. 46 (page 207), Venkatasays "^^^Fsr^T ^ff*r***r3*# S ? ^ " See also Maniprabhdiii. 14 (page 55), and Nydyamaharanda, page 75, line 6.

62

The illustration of the eating of an elongate [confectioncalled] S'askuli [said, by the commentator on Ydjnavalkya-8mriti I 173, to be #fqi5T?^?n%3*R: ]• The nyaya is welldefined in the following extract from the Visistadvaitin (vol.L p. 102), for which I am indebted to my friend Dr. Grierson:—" S'ashkull is a stick-like edible, which a person begins to eatfrom one end. While he so eats there are several sensationspresent, such as the hardness or the softness of the thing; itssurface, round, square &c, uniform or indented; its taste, smell,color &c. All the sensations do not affect the person simul-taneously, but one after another. When he is intent on the taste,he is non-intent on the color ; when he is intent on the smellhe is non-intent on the surface; though all the sensations seemto come to him simultaneously, by reason of the infinitesimalinterval of time dividing one sensation from another."

Nydyasutva i 16 defines Mind as that in which knowledge[ of more things than one ] does not arise simultaneously; andwe find the following in Mallinatha's comment on Tarlcikam-Jwd 29, where that sutra is referred to:—"^ =g

II Again, in the Nydya-prad%pa on the definition of qq*f^in Tarlcabhdsd(ip.l26)werQa>d:—

In a discussion on the same subject in NydyamanjaH page497, Jayanta Bhatta brings forward three examples of appar-ent simultaneity, the first of which is quaintly versified asfollows;—

68

J (I

The illustration of distant trees [ i. e. of two trees standingapart, but which, owing to their distance from the spectator,seem to be one ]. It is contained in the LaukilcanyayaratiMXrJcara (10 MS. 582, page 219 a ), but not in the smaller work.Its author most probably derived it from CitsukM, where thefollowing passage is found at the beginning of the secondchapter:—" ^ f

f^ g n T h e M u n i t h e n quotesSdnkhyalcdriJcd vii. "sjfi^TT^ &c."; and the same karika, witha somewhat similar context, is cited in the Purnaprajna sectionof sarvadarsanasangraha. The simile of the two trees is metwith in the much older work Sanlcsepas'driraha (i. 44), name-ly :— ^^§|3n«i3 ^T ijT^Tl pTt Rff f W suETq TC rRT % «fj"llWe have it again in the Pancapddikd (page 7, line 13).

It is interesting to compare with IsVarakrisna's causes ofanupalafydhi those assigned by Patanjali in MaJidbhdsya 4. 1. 3(vol. ii. page 197). He says : ^ ^

It

The figure of Devadaita's bravery. Equivalent to Horace's"Caelum non animum mutant, qui trans mare currunfc" Theillustration is used by S'ankara in his bhasya on Brahma*sutra 3. 3 . 1 0 : — " ^ f h %

ff

mt nF#sfqr t^T3T firr w The t ^ ^ ^ N rmentioned again in the bhasya on the next sutra. Comparewith this the following from Tantravdrtiha, 3. 6. 41 ( page1108) :—"$ ^

64

&c." See, also, SlokavdriiJca, page 780; and comparethe following from Mahabhdsya L 1, 1 ( vart. 13 )•;—" ?r«| ^ *rt

it «f TfTT%." Commenting on this, Kaiyata says :—"5

t ItThe illustration of the slaying of the murderer of Devadatta.

The point is that the death of the murderer does not bring hisvictim to life again. It is applied by Raghunatha as follows:—

r." He probably took it from Nagojibhatta's commenton paribhdsd LXIV [ qrd ff nTMFrf?TTr: &c., which see above]where it reads thus:—"

II Nagoji, on the other hand,3 p Hderived it from the Mahabhdsya, where (in 1. 1. 57, vartika 4)it appears as " ^ t F ^ q T ^ ^ n ^ T ^ T TTf W^r ^^Rf J T% t^r^rRTfs^ft ^ ^ r f ^ T 5TTf WT ^R%.?? SO, too, in 6. 1. 86 (vart. 3).It is quoted in the consolidated form in Pradipoddyota 1. 1. 5(page 213).

A persistent state of cognition. This is Mr. Arthur Venis'rendering of the expression.as it occurs in Veddntaparibhdsd(The Pandit, vol. iv., page 105), and he elucidates it in a foot-note as follows ;—"It may be described as a series of statesthroughout which the same object is presented in consciousness.Each state of consciousness lasts only for a moment, a kshanaor unit of appreciable time, and perishes. . A second state thensucceeds and is lost, and so on.'; We find the expression (inthe plural) in the Prakaranapancilcd, page 127, and as

on page 40; whilst, on page 56, the author

65

refers to it as the ^TRRff|iSP^rR. I ^ a v e me^ with it elsewherealso. Yet, strange to say, the Vacaspatyam is the only Sanskritdictionary that contains it. The term WTCTWTf^ ('wltli °^rf|^ also)is there defined as "SF<F3IT <TTrf% sB^nfa^pr «TRT?n% ^?" a»dthen follows a quotation from Vedantaparibhasa which imme-diately succeeds that referred to above:—"

3 5TRT5?] "Moreover, according to (Vedantic) tenet*there is no variation of knowledge in the ease of a persistentcognition; but as long as there is a presentation of the jar solong the modification of the internal organ in the form of thejar is one and the same and not various" (Venis). As foundin Marathi, it has the meaning "Closeness or iatentness ofthought; undiverted and unintermitting prosecution (of anysubject of meditation or study)" ( Moles worth), Strictly speak-ing, I ought not to include this expression in my pages; but as-Bohtlingk, Monier-Williams, and Apte have ignored it, I admitit in the hope that it may assist some perplexed student ofIndian philosophy. And let me add that readers of Mr, Venis'excellent translations will find there many valuable explanationsof technicalities, which they will search for in vain elsewhere.

II

Acts which impel others to action are not alivays of the samehind. This is the first line of a verse in Kumarila's S'loka*vartika ( page 710 ), the context of which is as follows:—

urar sft^r R*|% ffc^f srfcT

66

A remark of S'ankaraeharya's in his comment on Mundaka-

Upanishad 3.1.1, illustrates this. He says:—u

Water in a bed of reeds is disease of the feet That is, itcauses disease in the feet. See under

The simile of a dancer. One dancer gives pleasure to manyspectators, just as one lamp gives light to niany persons. Itoccurs in Jaiminlyanydyamdldvisiara 11.1.10 as follows:—

i \

The last pada is thus explained:—"

Of the same kind, apparently, is the following expressionof the Nydyavdrtiica i. 10 (page 70):—C

^ % ^ N ^ h p r g y ^ ^ ) which is reproduced in theNydyavdrtikatdtparyaWcd, page 354 (line 9 from bottom ) inthese words:—"

67

The simile of a camel with a rope fastened in its nostrils. Itis found in verse 78 of Tattvamuhtavali:—

: sr it sffa ^wwitas^ta1 ^ t w&% "" He under whose control is that mighty illusion which de*

ceives the three worlds, He is to be recognized as the SupremeLord3 the adorable, essentially thought, existence, and joy; bufche who is himself always under her control, like a camel drawnby a string through his nostrils, is to be recognized as the indi-vidual soul,—vast indeed is the difference between the two."The translation is Prof. CowelFs. The dictionaries give refer-ences to three works where the figure is used, but always as•p^f, and, either in text or comment, applied to a bullock, notto a cameL The passages will be found in Tait. Samhitd 2.1.1. 2, VaTtaparva xxx. 26, and Bhagavata Purdna 6* 3. 12.The second one reads thus:—"

Compare, too, Magha xii. 10, with its description of a vainattempt to load a pack-bullock though held by its nose«eord

If ^^^J^^^Fn^^TW IIOne does not need a looking-glass in order to look at a

bracelet on the wrist The nearest approach to this that I havemet with is in the Karpuramanjarl, page 17, line 2:—"

l% ^qfror fo#3ri%," which is, in Sanskrit,

68

If a man has lost a cowrie he does not spend a, kdrshdpanain the search for it That would be like expending a sovereignin order to recover a farthing! It occurs in the following por-tion of S'abara's.bhashya 4. 3. 89:—" if f| cpjr^ ;=r% #TOT«rf

A thing's not being heard in one place does not get rid ofthe fact' of its being heard elsewhere. This is applied byS'ankara in Brahmaautrahhdaya 2. 4. 1 (page 631) asfollows:—" «fi| -%3l%9^&i£ ^ M

It is quoted as a nyaya in Vaiydsikanyayamdld % 3. 2(sutra 8). Compare with it 8'loltmartilea iv. 161:—"«f

and see Dr. Qanganath Jha's rendering. of that and theprevious versa

Compare too a saying of Vaeaspatimis'ra's on Yogabhdsyaii. 22:—"^

An Iguana creeping along does not on that account becomea snake. This is found in Mahdbhdsya 1. 1. 23 (4) as follows:—

I

mf mf M w *nn%." The same passage reappearsin 1. 3. 12 (5), and in 6. 1. 50.

69

ft Jnwwr* ^ f Jrft sr^^rf^^f^Ri^ ferret1 IIA man who is already in a village does not express a longing

to get there, such as a man might who was out in the jwngle !This is found in, BrihaddranyaJmbhdsya 1. 3. 28, page 87:—

=r ftA man who has three sons could not be designated as a

man with two sons. Therefore, if an order were given tobring the father of two sons, it would not do to bring onewho had three! This nyaya of Raghunathavarman's, takenfrom the Kds'ikavritti ( with the substitution of ^*q% for

i s based on the words "<f ff g ^?" which form part of Patanjali's comment on Panini's

sutra 6. 4. 96 (g^srsgTTO^). The meaning of that sutra isthat when the affix *j ( i e. the krit- affix ^) follows, the root(technically described as ^jf^) is shortened to ^ when thereare not two upasargas. So we say i\x&$9 and ^ ^ ^ 5 butffgt-H^K because there are two upasargas. But would the rootvowel be shortened if there were more than two upasargas?No; for we say ffgqrfvN^K. Yet the sutra seems to make noprovision for this. Patanjali comments on it as follows:—

1 fifqr *TSJT w s ; 1

1 crw^2T*a^TO*!^HIr ^P^r^;" 11Patanjali was fond of this kind of illustration. The follow-

ing one is employed again and again in various parts of thebhasya, and always in connection with the paribhdsa

I It reads thus:—"s

70

*Pcf?t." It occurs in 3.1. 12 ( vart. 4 ) ; 3. 3. 19; 6. 1. 45; 6. 1. 71 ( vart. 7 ); 6. 1. 135(vart. 12 ); 6, 3. 34 (vart. 7 ) ; 7. 1. 37 (vart. 7). The words

appear also in 2. 2. 6. The paribhasa just quotedis rendered by Prof. Kielhorn thus:—"( An expression) formedby the addition of the negative sp^ or ( of the particle of com-parison ) <pr (to some word or other ) denotes something whichis different from and yet similar to ( what is denoted by thelatter), because it is so that (such expressions) are (generally )understood (in ordinary life)." With the paribhasa, Nagojihas also taken the illustration. In Kaiyata's comment on aportion of the bhasya under sutra 1, 1. 57 we find the expres-sion <c5f

IIFrom hearing the unfamiliar word €cow\ an inhabitant

of Cocoanut Island wovXd gain no perception of an object pos~sessed of a hump &c. This sentence is found in the Nyaya-vdrtikaon sutra3.1- 67. Again, in Pras'astapada's Vais'esilta-bhasyoj, page 182, we read:—

3 iswsr sjwft ^n f^^R^^^ i ^ ?rwf^." Thecommentator, S'ridhara, remarks on this:

With some hesitation I have admitted the above into my col-lection of 'inferences from familiar instances/ on account of thereference to the unfamiliar Oocoanut Island, and its cow-less con-dition I The following passage from Professor Seal's translationof Hiuen Thsang's work ( Vol. ii, page 252) is suppossed torefer to this island:—"The people of this island are small ofstature, about three feet high; their Ibodies are those of men, butthey have the beaks of birds; they grow no grain, but live only

71

on coeoanuts." The editor and translator of Itsing's Recordthinks that the island in question is one described by that pil-grim as lying to the north of Sumatra, and therefore probablyone of the Nicobar group. See page xxxviii of that work.

Jayanta Bhatta refers more than once to the ignorance of theseislanders. See Nyayamanjjarl page 118, line 5; page 121, line23; and page 391. Also Tdtparyatika, p. 66. In Sarvdrtha-siddhi, page 561, amongst strange things found in ordinary life*Venkatanath includes " %It is interesting to note that, according to Pras'astapada (page267, line 6), the people of south India were at that time asunacquainted with the camel as those islanders were withthe cow! Sridhara says:—"gg

It is not likely that a man who could flee on his feet wovldcrawl on his knees. This is a part of S'ankara's argument onBrahmasutra 3. 1. 1 0 : r n s n ^

^f | q^TT ^"^TT%^ qT^?TTOTT ^TTf TT i[T%gi?|?flT%." " I t i s ,

therefore, the opinion of KFirsnajmi that the remainder ofworks only—which is connoted by the term * conduct?—is thecause of the soul's entering on new births. For as work may bethe cause of new births, it is not proper to assume that conductis the cause. If a man is able to run away by means of his feethe will surely not creep on his knees." This is Dr. Thibaut'srendering.

Even cow's milk would cease to be pure if placed in a vesselmade of dogskin. This nyaya of Raghunatha's is found in thefollowing passage of Jaiminiyanyayamfddlvistara, 1. 3. 4;—.

72

iMadhava, no doubt, took it from Kumarila's vartika on sutra

7 of the same adhikarana, where he speaks of the moralteaching of S'akyas and others as "

." The simile in this form is found, too, in Yamuna-carya's Agamapramanya, page 11 line 8, in a context of thesame import. Colebrooke's excellent summary of the teachingof this part of the Mimamsadars'ana, given in his Essays (i.337), may be usefully quoted here:—"Besides the evidence ofprecept from an extant revelation or recorded hearing (s'ruti)of it, another source of evidence is founded on the recollections(smriti) of ancient sages. They possess authority as groundedon the Veda, being composed by holy personages conversantwith its contents...The S'akyas (or Bauddlias) and Jainas( or Arhatas ), as Kumarila acknowledges, are considered to beKshatriyas. It is not to be concluded^Jae says, that their re-collections were founded upon a Veda which is now lost. Therecan be no inference of a foundation in revelation for unauthen-tic recollections of persons who deny its authenticity. Evenwhen they do concur with it, as recommending charitable giftsand enjoining veracity, chastity, and innocence, the books of theS'akyas are of no authority for the virtues which they incul-cate. Duties are not taken from them: the association would sug-gest a surmise of vice, tainting what else is virtuous." Eaghu-natha uses the nyaya as a warning to a guru to be careful inthe selection of his disciples; for sr^qrif ^ r i ^ S ^ t f f ^ r f *TTT%.On this point see Vishnu-smriti xxix. 9, and Manu ii. 114.

73

A beggar ought not to ask alms of another beggar, so long asthere is any one [to beg from] who is not a beggar! The say-ing appears in this form in 8'dstradvpika 8. 3. 5; but S'abara,in the same adhikarana (sutra 11), puts it thus:—"?r ^ fifgp^

See, also, the Nya-yamdldvistara on the same portion. The following, fromIvanhoe ( Chap, xi), runs parallel with the nyaya:—" He istoo like ourselves for us to make booty of him, since dogs shouldnot tuorry dogs where wolves and foxes are to he found!'

^ f |

Not even to a man whose sight is defective does a lotus onthe ground appear to be in the sky I It appears in CitsvJch'li. 17 ( Pandit, vol. iv, page 594) :—" ^

ft fu

The position occupied by Devadatta when eating is not thaivjhich he occupies 'when fighting! The force of this dr-lstdntais best seen from the ddrstdniika in Tantravdrtika, p. 575 :—

\u

10

74

* f t dftRRtarfi1 3«TNot even a hundred injunctions could move a man to action

as readily as the desire for gain does. This is found in Tantm-vartiha 3. 4. 34 ( page 999 ) :—

%: n

t

Jayanta Bhatta (on page 361) puts the matter quaintly thus:—

uCompare Nydyahaniha, page 407:—(i^ f%m?rras r f ^ ^ T fw^RT ^T^FfTWJTf^: " II See, too, verses 1040 and 1041of Sambandhavdrtilm, and AnubhutiprakoJa xiii. 277.

But many centuries before any of these worthies the sameview had been expressed by Patanjali in Mahabhdsya 1. 372 :—" T%WTW ^ W m t h % I mWST 2T3TI% 3TT ^ ^ I i ? f ?% I

See another quotationfrom the same source under the nyaya " <

5f f iEverybody does not know everything. Near the end of the

Lmikikanydyasangraha Raghunatha describes his effort in thefollowing verse:—

mi mn g wmt

He then connects various nyayas with the padas of the

75

above; namely, ^the first pada, and, the maxim which we are now considering,with the third, I think the second of these should readsjREWF- I*1 the larger work the reading is sniWIft OMYpresent nyaya is found in Upamitibhavaprapanca Katha,page 501, as follows:—" T%T^: m? twm 3SFH ^ T ^ W *RT: I3nf: S?W 5T srpftgf T%^W*TWq- " It On the other hand, we havethe following query in Atmatattvaviveka, page 94:—"

/ / a power is not of-itself present [ in a person or thing], itcannot be supplied by another. In Brahmasutrabhasya 2. 1.24 we have part of a discussion as to Brahman's ability to pro-duce the world without extraneous aid. It is urged that hehas this power in himself, just as the power to produce curdsresides in milk The objection is then raised that since curdsare not produced without the action of heat, milk is not in-dependent of other agencies, and so the argument breaksdown. The reply is as follows:—"^

i ^resrsrnrssiT ^ ww *j?fcrr OTT^.?? On thislast clause Anandagiri s a y s : — " ^ ^ ^ \ ^ f|

Fc^»«" The nyaya is taken from S'lohavdrlilu ii. 47 (page59), of which verse it forms the second line. The first line is

f 5Tm"T ftfT% iTi RTT " Dr. Ganganath Jhasrendering of the verse is as follows:—"You must understandthat authoritativeness is inherent in all means of right notion.For a faculty, by itself non-existing, cannot possibly be broughtinto existence by any other agency/' The whole verse is quotedin NydyaJcanihi, page 168; and in Nyctyamanjarl, page 165.Compare with the above maxim the following from Brahma-sRtrabhasya 2. 2. 29:—"•*• f| q t

76

A blind man is not qualified for work involving the exami-nation of butter. This is found in Vaiydsikanydyamdld 3. 4.2 ( sutras 18-20 ), where it is followed by u

w a s doubtless taken from Tantravdrtika.1 4. 24 (page 332), where we read :—w^tw *3rFFT VW SOPH-

I%T% R^^F^^T#TWI3mf^rcrnf^fT'|?T: 5PTlRi3>R: FTT ." Thissutra 24 is Jaiminfs sutra 30, under which we have S'abara's

f W3T T%: ff^OTl" which see above.

The falseness of one person does not prove somebody else tobe false. This is from S'abara 1. 1. 2 (page 5, line 6):—";

See the same in verse in S'lokavartilea, page 100; on whichParthasarathi says:—"if ir^r^T^^r t^qr ^qT^If^^TTfw I-cr^rn." That Kumarila, however, had a poor opinion of humanveracity in general, is shown from the following verse onpage 88:—" %r TT% 31WT: 5|T%0TT ^WT%:

#%.J? Again, on page 178:—"mfitf Zgfe ^ TIcm^T^ T^Tf WT." Compare with

this nyaya " i$ ]% ^ % i n ^ : qi TT WT% f

It is not the fault of the post that a blind man cannot seeit Vacaspatimis'ra quotes this on page 87 of his Tdtparya-tiled, prefacing it with the words " ^XTT^H^TPPRT:." It willbe found on page 112 of the second volume of the Niruleta.We meet with it again in the opening sentence of Kusumdn-jali v.:—"

1 «r ire prfarei^ i ^ n r ^ *r

77

Particular [or distinguishing] 'knowledge does not ariseuntil that which particularizes [ or defines, the object inquestion ] has been grasped. It is in this form that the nyayais found in Eusumanjali iii 21 ( page 527), but in Tanira-vartiha, page 258 it appears in the contracted form " 5fT?pft-

and, on page 287, as " snj^fafe^U fofagf-£ir." In Madhava's Nyayamalavistara 3, 1. 6,

it is quoted as " i n ^ d w t r w R%Sf^:3" and in Sapta-paddrth% page 2, line 6, as " in^£taQ$lNUITIn his commentary on Tarleiharaltsd, Mallinatha twice(namely, on" pages 47 and 107) cites the maxim in the con-tracted form adopted by Kumarila, whilst Raghunathavarman'sversion of it is "s

In Nyayasidravfitti ii. 126 (=2. 2. 58) it appears asan<i Dr. Ballantyne renders it, "Cognition

which does not apprehend the distinction, cannot infer [thenature of] what is to be distinguished." The nyaya occurs fivetimes in Nyayamanjar% and each time in a different form!The references are as follows:—page 320, line 19; 433, line 4from bottom; 4493 line 3 from bottom; 538, line 6; and 543,line 7.

In Sir Monier Williams' Sanskrit Dictionary fcrf rgdf r isdefined as "differenced or distinguishing knowledge (e. g. theknowledge of ' a man carrying a staff' which distinguishes himfrom an ordinary man)"; whilst Molesworth explains fas "knowledge of an object distinguished or characterized bysomething (whether a property or an accident) standing out insome speciality (inherent or attached )."

Identical in meaning with the above, though differing some-what in form, is S'abara's " if USRftlr fk^im f^%£ %

(1.3. 33, page 82).-

78

it

That which itself is not an accomplished fact cannot be aninstrument [with which to bring about some other result].In the M'tmansdparibhasd, page 31, this nyaya is quoted inthe discussion on the expression "srraft^1 ^ftra1". The passageis as follows :~"^

\." II F° r a rendering of this, see page xxxi of Prof.

Ganganatha Jba's Introduction to his translation of Slolca-vurtilea.

Krishna Yajvan perhaps took the nyaya from the JaiminZ-yanydyamdlavistara, where, in connection with the samesubject, under the cHsr rqrnTj we find the following karika:—

The figure of pulling the root of the ear with the Up ofone's nose ! It occurs in Sures'vara's Brihaddranyakavdrtika4, 3. 1184, as follows :—

On which Anandagiri remarks:—"€fT5#TTf ^fefff^1." 1 may be compared with the acrobat'ssitting on his own shoulders, and with the edge of a sword'scutting itself.

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What need has a healthy man of one shilled in the scienceof medicine ? " They that are whole need not a physician, butthey that are sick." In the Prabandhmintdmani (pages106-7) there is a story about the poet Bana and his brother-in-law the poet Mayura, who were favourites of the King Bhoja.The former, owing to the curse pronounced by his sister (thewife of the latter), was attacked by leprosy; but being healedby the intervention of the Sun, he appeared at court—to quotefrom Mr. Tawney's translation—" with his body anointedwith golden sandal-wood, and clothed in a magnificentwhite garment. When the king saw the healthy conditionof his body, Mayura represented that it was all due to thefavour of the Sun-god. Then Bana pierced him in a vital spotwith an arrow-like speech. * If the propitiating of a godis an easy matter then do you also display some wonderfulperformance in this line." Mayura replied as follows;—

'm

As pointed out by Mr. Tawney in a footnote, the poem hereascribed to Mayura is the Cancllsataha of which Bana was theauthor. It was published in the Kavyamala for 1887, and thefirst verse commences thus :—

T%

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The topic of a king who is a Nisdda by caste. This formsthe subject of Jaimini 6. 1. 51, 52 and is thus expounded byKunte (in Saddars'anacintanika, page 1788):—"The termNishadasthapati occurs in the Veda. The question is—how isit to be interpreted ? Is the term Nishddasthapati a Iiarma-dharaya compound or Tatpurusa compound? The Karma-dharaya overrules the Tatpurusa; because, in the latter, a casenot directly seen has to be understood, and because metonymyis thus involved. A direct statement is always to be preferred tometonymy. The Karmadharaya makes a direct statement andtherefore does not involve metonymy. He who is a Nisada isa Sthapati; and therefore a superior Nisada is entitled to per-form the Eaudra sacrifice." In other words, the compoundwhen dissolved is not $m%m ^ f i h but

In explaining the term grir#PF i& S'ankara's bhasya onVeddntasutra 1. 3. 15, Yacaspatimis'ra says (on page 213>line 3 from bottom ):—" sfs

" I The nyaya is quotedby Eamanuja in his exposition of the same sutra, and Dr.Thibaut translates as follows:—u That this explanation of the1 Brahma-world' is preferable to the one which understands byBrahma world 'the world of Brahman' is proved by considerationssimilar to those by which the Piirva Mitmlmsa sutras provethat 'Nishada-sthapati' means a headman who at the samotime is Nishada." The nyaya is also explained in full inVeddntakalpatarvj on this passage, and again in Veddnta*Tcalpataru2MTimalat It is quoted by Anandagiri on Brahma"sutrahlidsya 3. 3. 24, and by Nages'a on Kaiyata 1, 1. 3. Forthe origin of the Nisada, see Manu x. 8.

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IIThe simile of a bird Id loose from its cage. Used to illus-

trate the upward flight of the soul when released from thebody. It occurs in Vedantakalpataruparimala, page 443, asfollows:—"3>dhrr?r^^w ^pm: i t t

It will be noticed that there are threeillustrations in the last clause,—the third being really the

which see above.

i l lSir M. Monier-Williams defines it thus:—" The performance

of one ritual act for all objects in orderly succession beforeperforming another act for all objects in the same order.1*When it is not a matter of sacrificial ritual, but merely of thebestowal of gifts, the definition given by Captain Molesworthis more suitable; namely—" The order or method ( when a set.or number of things is to be given to each individual of &multitude ) of giving first one article of the set to each personall round; going round again with another article; and againwith a third; and thus, until all the articles composing the setshall have been received by each person." The ny&ya sum-marizes the teaching of Jaimini 5. 2. 1, 2. See ^and Karkacarya on Katyayana's S'rautasutra L 114.

I!As to externals mind is dependent on others. This oft-quoted

nyaya would seem to have originated withIt is found in the following verse of his Vidhiviveka, page114:—

11

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Students of the Sarvadars'anasangraha will rememberthat the second line is quoted ( without mention of its source )in the first chapter of that work, and Prof. Cowell translatedit thus—"The eye &c. have their objects as described, butmind externally is dependent on the others." The depend-ence of manas is pointed out in three other passages ofVidJiiviveka, on pages 120, 161, and 178. The nyaya is foundin CiUuMil I 12 ( The Pandit, vol. iv, page 513) in the words"•r ^ WIMI wft^tf: *P3?w: mzm ^ " ^ R f t r s^^n^."It is employed also by the author of Vidydsdgari on Khand-anakhandakhddya, page 307 :—"

^ c i t e s t h e v e r s e

&c." Is this Tattmviveka identical with Mandana'sVidhwiveka, or is it the name given to a section of it ?

This is the first line of Eusumdnjali iii 8; the second beingit The following is Pro-

fessor Cowell's translation of the verse and of a portion ofHaridasa's explanatory comment;—" In the case of contradic-tories, there can be no middle course ; nor can you assume thetwo contradictories to be identical, because the fact of theircontradiction is directly asserted." " 'There can be no middleCourse/ % & you cannot make some third supposition differentfrom either, from the very fact that they are contradictories[tod therefore the one or the other must be true ]; nor can youassume them to be identical." Raghunatha's explanation of thefirst line, in his larger work, coincides with this. He says:—

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The nyaya is quoted in the vritti on TaitvamuldakaMpa iii 48,and in the last sentence of Khandanakhandakhadya iii ( page561); and the whole verse in the commentary on Udayana'sLakmnavali, page 47, and in the second chapter of Sarm-dars'anasangraha. In Tativadipan^ page 234, line 13, itappears in a somewhat modified form, namely,

Like the rain [ which falls on all places alike ]. I t is foundin the following passage of Mahdhhdsya 1. 2. 9 and 6.1.127:—

This is quoted by Nagojibhatta under paribb&ficxi—i^|?qr^^roi5iffw:5J? which Professor Kielhora translatethus;—<s The rules of grammar are like the rain [ in this thatthey are] applied [both where they produce a change andwhere they do not; just as the rain falls upon that whichalready is full of water as well as upon that which is empty].11

There is another example of this in the Panini chapter ofSarmdars'anasangraha:—"

" And again, since general and special rulesapply at once to many examples, when these are divided mtdthe artificial parts called roots &a, (just as one cloud rainsover many spots of ground ), in this way we can: easily compre-hend an exposition of many words." The translation is PrdfcCowelFs. We meet with it again in a most interesting passageof Brahmasutrabhdsya 2. 3. 42, where S'ankara tella us thatjust as the rain causes the production of barley, rice, shrubs,&o., hv fa action on the seeds, so God, making use of men's pre-vious works, impels them to either good or evil! There canbe little doubt that the mischievous saying, "^ ," current among the Marathas, was derived from thissource.

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On page 226 of Iferutunga's work the following verse Isquoted as from KamandaMyanUisara. It is not to be found,however, in the printed edition of that work, but stands asTerse 161 of Hitopades'a I:—"q

f| q#5% $&m ?r 1 *U?^ " || "The king is the main.stay of creatures, like the rain-cloud. For even if the rain-cloud be somewhat wanting, It Is possible to live, but not If theMng is wanting in any respect" ( Tawney, page 138 ).

The simile of [ the spoon ] made of the Parna wood. Vari«eras spoons are used In the sacrifices, as described in the foot-note to Professor Eggeling's translation of S'atapatha Brali-mana 1. 3 ,1 .1 ; and, of these, tbe juhu is always made of thewood of the Parna ( i e. the Palia'a ) tree. This is in accord-ance with Taitiir%ya Safnhitd 3. 58 7, where the praises of that;tree are sung, and blessings promised in connection with theme of the juhu made of Its wood, as pointed out in S'abara onJaimini 3. 6. 1-8. The ipiif#of of the ^ | employed In thesacrifices is therefore used to illustrate something invariablypresent, in contradistinction to that which Is so occasionally,as in the ease of the godohana. For a passage containing bothof these, see under g f ^ g ^ H i . Other examples will be foundin BhamaU 3. 3. 61; Parimala, pages 624 to 626; and S'aliMpage 157.

Seeing resemblance to an dephant in a heap of straw. Anillustration of mere semblance of resemblanceA real likeness is said to be that which stands the test of a closeexamination. The figure is contained in Kumai iJa's S'lokavdr-tika, page 446.

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n s i it

% r '} H us* 11

Prof. Ganganath Jha renders the passage thus:—

" 40. In a case where a notion of similarity is brought aboutby means of objects that are not really similar, we have only a( false ) semblance of similarity.

41—42. This is said to be a false semblance of similarity,because it is subsequently set aside by an idea to the contrary,6. g. the similarity of an elephant in a stack of hay; in whichcase when one is sufficiently near the stack, he realizes thatthere is no real similarity between the stack and the elephant.That notion of similarity which is not set aside even on closeproximity to the object, is a case of real similarity." Comparethe

Tkoti seesi the fire burning on the mountain^ but not thatwhich is under thy very feet! "Why beholdest thou the motethat is in thy brother's eye, but perceivest not the beam thatis in thine own eyei" The above is the first line of Hema-candra's Parisistaparvan i 382, the second line being " %^qi

next verse continues therebuke:—" sp f | v^pm %Wf ^S?W%9Tf^f^fT: I % #

." The teaching here is akin to that of thenamely " Practise what you preach,"

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Poisoned wounds will not heal without the use of the lancetThis is found in Jaiminlyanyayaraalwvistara 3, 8. 4, as fol-lows :—"jf f| •giwm 3^T FTT "gim^i <TF? m&fe \ 2TT ^t%

II T h i s is> perhaps, the sourceof Raghunatha s &*% f^nrfiirat: ^tW^WW^QW* which he makesuse of thus:—"

f fwcWT%i;rc|;?' It To under,stand this somewhat involved sentence, it is necessary to bearin mind that &<fc%&ffigrarer refers to Siva, whose benevolentintentions towards humanity are the subject of the immediatecontext. Contrast with the above the following saying ofSures'vara's (in Brihaddranyakavartiha 4 3. 176 ), "if

The law of textual sequence. It forms the subject ofJaimini 5. 1. 4 — 7. According to the Mimamsa, there are sixkinds of sequence ; namely,(l)S'rutikrama, or 'direct sequence/which is treated of in the first sutra of this chapter. It isknown as the ^f^l^RT^srPT, and is regarded as the strongestof the six. Then (2) Arlhakrama, or logical sequence/ whichis discussed in sutra 2, and in which the sequence is deter-mined by the sense rather than by the order of the text. Forexample, take the sentence "sjf&fHr ^jprfert^ 'T^f?'5 wherethe boiling of the rice must necessarily precede the offering ofthe agnihotra, although the former is mentioned first. Againwhen we read

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the logical sequence, as S'abara shows, is in the reverseorder of the textual. Then comes (3) Pdthakrama, as above,which S'abara illustrates by the following Vedic passage:—

sjf r." To quote Kunte:—"These are what are called the fivePrayaja oblations; and the sequence in which these texts occurshows the order in which they are to be offered. This is theapplication of what is called Pathakrama, or textual sequence."Under the ram*uteiwnrcr in the Second Handful, will befound a passage from Mahdbhdsya 1. 1.58 (vart. 1) whichfurnishes a good example of the supersession of this kind ofsequence by sjsbOT*. The next is (4) Pravfiiiikrama, whichforms the subject of sutras 8-12. Kunte calls it * practicalsequence/ c'In a series of acts, to be performed upon a seriesof objects, a beginning is made from some one object; then, inperforming all the acts, the same object is acted upon first*This sequence is called Pravrittikrama, which signifies sequencedetermined by the conduct of the individual" It is knownas the snwf^sM-P^re. The remaining two varieties are the^?R3PT and jpsfspr.

Kunte's notes on this portion are well worth a reference; andmuch help, too, is to be had from Dr. Thibaut's translation ofthe Arthasangraha, where (on pages 11-15) the six forms ofhrama are explained under spifarfirfisr.

The use of these technical terms is not confined to theMimamsakas, but is very common amongst writers on "Vedantaalso. Four of the above varieties of hrama are mentioned inBhdmatl 1. 1. 1, pages 47-49, beginning with the words

* 5pn &C->" a n d enlarged upon inVeddntakalpata/ru, pages 32-34; then, in Bhcmati 4. 3. 6, weread "tnssPTT^teft * nfiTT% W&OT1 ^ * % *pT$T," and sosutra 12 is next explained, and afterwards sutra 7. For thepdfhakrama only, see Anandagiri on Brahmasutrabhdsya2. 3. 15 (page 620).

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This grammatical nyaya is paribhasa LIX in Nagojibhatta'streatise, and is taken from Mahdbhasyti 6. 1. 89 (under vartika2). Professor Kielhorn translates as follows:—"Apavadasthat precede [ the rules which teach operations that have to besuperseded by the Apavada-operations ] supersede only thoserules that stand nearest to them, not the subsequent rules," Itis found also in Patanjali 1. 1. 28; 3. 2. 1 ( 6); 3.3. 95; 3.4. 85;4 1 . 55 ( 4 ) ; 4 3. 132 (6); 4. 3. 156 (7 ) ; 6. 1. 102 (6) ; & 4163 (2 ) ; and 8. 3. 112. In not one of these examples!however, do the words " sfirfsr^" appear.

Special rules are taken into consideration first, and after-wards general rules, " The meaning is this that he who isguided solely by the rules (of grammar) first looks about tofind out where the Apavdda applies, and having thus ascertain-ed that a particular form does not fall under that ( Apavada )the employs for its formation the general rule." See Dr. Kielhorn'stranslation of Nagojfs paribhdsd 628 It is found in Mahd*bhdsya 2. 4 85 (vart. 11); 3. 1. 3 (vart 10); 3. % 124 (vart.10); 4 1. 89 ( vart. 2 ) ; 6. 1. 5 (vart. 2); 6.1.161 and 186.

cRT Wc^sf^f^ft^l1 ItThis is another of Ragltunatha's samples of grammatical rules

and is closely connected with ^ m cgj i1: &c, to which itforms an alternative. Dr. Kielhorn's translation of it, in theParibhdsendus'ekhara, is as follows:—"Or (we may say that)first all forms which fall under the Apavdda are set aside, andthat subsequently the general rule is employed (in the forma-tion of the remaining forms y It is found in Mahdbhdsya2. 4 85 (vart. 11); 3. 1. 3. (vart. 10 ); 3. 2. 124 (vart. 10); 6.1. 5. (vart. 2); 6. 1. 161; and 6. 1.186. In each case it is im.mediately preceded by the paribhasa ^ ^ H ^ I ; &c, the latterstanding alone only in 4 1. 89 (vart 2.).

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The base and the suffix jointly convey the meaning whichis understood [ from the word ]. This is found in Patanjali3. 1. 67, vartika 2, and the rendering is that which was given me(in 1903) by my learned friend Dr. Kielhorn, who also explain-ed that srw^nsj is equivalent to sr PTOWsr. This seems to bethe only reasonable explanation of the term. The njaya isused in the above form by S'abara on Jaimini 3. 4. 13 (page320 ), and 10. 8. 24 ( page 677 ), and appears also in Tantra-vartika 3.1. 12 (page 686). It is quoted, however, with a slightaddition in Vivaranaprameyasangralia^^ge 4, line 14, where itbecomes "srfrf^ll ir smwHl STf ijpr: mWT5%tT% *mvm'\ and ( inIndian Thought for January 1907, page 51) it is rendered byDr. Thibaut, "According to the principle 'that the root and theaffix of a verb conjointly signify principally what the affixdenotes'/'—a rendering which differs materially from that givenabove. In this altered form it is found again in the Ramanujasection of Sarvadars'anasangraha, where Mr. Gough gives as itsEnglish equivalent "The base and the suffix convey the mean-ing conjointly, and of these the meaning of the suffix takes thelead." This would seem to be based on an expression of Madhava'sin Nyayamalavistara 3. 4. 8, namely, " s ^

% Tci;." TO say that whilst theroot and the suffix unitedly convey the meaning, the latter is themore important factor, is a very different thing from assertingthat the two parts together convey the meaning of one of them!Jayanta Bhatta, on page 403 of the Nyayamanjarl, says truly,

One more example of the nyaya may be adduced fromTantravdrtika 2. 1. 1 ( page 348 ), with Prof. Ganganath Jha's

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translation: ^

"In the Mlmamsa S'astra, however, the Bhavana is alwaysheld to be signified by the affix. The sense of this theory maybe thus briefly explained. The sense of the affix is alwaysexpressed by the root and affix taken together; and as theBhavana is the mosb important factor in this joint significationsit is held to be signified by the affix."

The word fTWTT means 'a creative energy/ or'productiveenergy', or * tendency to realize something'. So Dr. Thibaut.In the Arthasangraha (page 2 ) it is defined as "^rf^jfrsRTg-

5 "tbe particular activity of some pro-ductive agent ( bhdvayitri) which tends to bring about theexistence of something which is going to be (bhavitri);which is capable of future existence3' ( Trans p. 3). It is furtherdeclared to be twofold, as ^ns^t an (l 3Tl4f. F^ r the meaningof these, see, specially, Professor Cowell's translation of the Jai-mini section of Soirvadars'miasangraha, page 182.

The rule as to the substitution [ of one material for another,in a sacrifice ]. This subject is dealt with in Jaimini 6, 3. 13-17, the five sutras being styled

^ . " Other aspects of srmf^TR a r e dis-cussed in all the subsequent sutras of the pada. Kunte's sum-mary of the teaching of this pada is well worth reading.

The nyaya occurs in the following passage of S'ankara'sbhasya on Brahmasutra 3. 3. 40? and I append Dr. Thibaut'stranslation:—"^t^f^TO^f^T^ m

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mmUt^mm Iggmfafo3 ? "Even In the case of the omis-sion of eating, the agnihotra offered to the Pranas has to beperformed by means of water or some other not altogether un-suitable material, according to the Mimamsa principle that Inthe absence of the prescribed material some other suitablematerial may be substituted." It muM not, however, be sup-posed that the choice of the " suitable material" was left to thesacrificer; the substitute was as rigidly prescribed as that forwhich it might be substituted. For instance, the juice of thePutika plant was the only allowable substitute for that of theSoma plant, and Nivara for rice. Ramanuja mentions both InS'ribhasya, page 908, and Patanjali speaks of one, in hisdiscussion of 3Ti% r, in Mahdbhdsya 1. 1. 56 ( vart. 13). Thepassages from the two authors stand thus:—€

A subordinate act is to be repeated in the ease of eachprinciple thing. The nyaya in this form is fount! in Jai-miniyanyayamcllclvistara 3. 1. 7, and in the Il'omdmsapari-bhasa, page 36. in connection with what is terared the

which is based on the Vedic injunction "." Madhava says:

jf w mi" II In Jaimi-

niyasutravritti the nyaya is quoted as'Vf^^R*TiFTfr%:?J. Prof.Ganganatha's rendering ( on page xxx. iii of the Introductionto his translation of S'lokavdrtiha ) is, "with regard to eachPrimary, the Secondary Is to be repeated". See theIn connection with this.

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When there is sense-perception% what need is there of infer-ence ? So Kaghunatha; but I have nowhere met with thesaying in this form. It is a well-known principle however.Kumarila says in Tantravdrtika, page 87:—"i

n

Amalananda, too, in Veddntakalpataru, page 368:—" %&f%

In S'abara 3.1. 12 ( page 216 ) we readbut Patanjali points out (in Mahabhdsya 3. 2. 124 ) that thisis not always the case. He says:—"

There are two references to this in Nydyamanjari. On page461 ( line 7 from bottom ) we read:—"q^fqr ^ Ihr f FTO":

And on page 609 (line 6fron^ bottom ):—"s

iII For ^T rcf'sr see also Nyayasutra 3. 2. 59; BhdmaU,

page 373, line 15; S'alika, page 36 ; and Vdicyapadiya, i. 131.

With the quotation from Kumarila compare the followingfrom Nydyahanikd page 268, and Tdtparyatlkd, page 27;—" W T% 5T9T%*r ftf5l ^ R ^^R^f ST3T%*m ^rm^:" II S'ankaraMis'ra cites this in his comment on VoAs'esihasutra 3. 2. 10.

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The simile of sherhet Used to illustrate the production ofsome new thing by the union of others, just as sherbet is theresult of the commingling of various ingredients. It appearsin Sdhityadarpana, 46, as follows:—" sre

". This is meant to showhow Flavour is single, though spoken of as resulting from acomposition of causes. Dr. Ballantyne translates thus:—"Firsteach reason is mentioned separately as being pereei ved; and[ then we say ] let all this commingled—the Excitants and therest—constitute, like the [composite] Flavour of sherbet, theflavour tasted by the intelligent. As from the comminglingof sugar, pepper &c, a certain unprecedented relish is producedin the shape of the flavour of the sherbet, so is it here also, fromthe commingling of tifie Excitants &c, such is the meaning/1

The same illustration is found in Nyayamanjar% (page372) with tjrw5p instead of sniTW . " q^ph^ftsw W Wl*f:

Tatparyatlka, page 219, line 26.

Who can resist a stream [of argument] flowing [steadilyon ] because established by proof I This seems to be the senseof the nyaya as quoted at the beginning of the Arhata sectionof Sarvadars'anasangraha. The passage is as follows:—" sfir

&c.M Professor Cowellrenders it thus:—"But the opponent may maintain 'The un-

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broken stream (of momentary sensations) has been fairlyproved by argumtot3 so who can prevent it ? In this way,since our tenet has been demonstrated by the argument, what-ever is, is momentary &c/" In a footnote to page 62 of histranslation of this portion of Sarvadars'anasangraha in LeBouddhisme d'aprte les sources brahmaniques, Professor L. dela Vallee Poussin has recorded Professor Leumann's commenton the above rendering which he considers inaccurate in respectof the nyaya. The criticism is just,—but, unfortunately, theprinter has made a mess of the rendering which the critic pro-poses to substitute for Mr. Coweirs.

Unseen influences [ springing from actions, and eventuallyproducing certain effects ], however numerous, may be assumed[ as the causes of those effects ], if of established credibility.This nyaya is the first line of a verse in Tantravdrtika % 1.5, where the important dogma of the existence of apivrvais discussed. The second line is "ao^:" || The whole verse is quoted in Sures'vara's Brihad-aranyalcavartika, page 1124, and again on page 179*7; whilstthe first line is found in Tdtparyattkd, page 437, as follows :—

N m kl' IThere is another example in Cit'sukM i 23 ( Pandit, vol. v,page 27 ):—"

?? A third will be found in Khandana,page 74, on which the commentator says, "^ » n See, too, Tattvadipana, page416, and Bhdmat% page 463.

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Raghunathavarman gives the verse in a different form.According to him, the first line is "

" whilst " SRTMwf r &c-" *s the second, In the num-bered part of his larger work it is called thenyaya; but, towards the end of the volume, he quotes ( withoutacknowledgment) the above-cited passage of Citsukhl (togetherwith a good deal of the context) which contains the nyaya inits proper form. On page 514 of his translation of the Tantra-vdrtilca, Prof. Ganganatha Jha renders the whole versethus:-—" It is a rule, in all cases, that a large number of unseenagencies may always be assumed, when all of them are justifiedby some authority; while even the hundredth part of an unseenagency should not be assumed, if there is no authority for it/1

It may be well to call attention here to this transcendentalpower adrista, or a.purva, invented by the philosophers inorder to account for present things without divine intervention.In his article on Mlniamsa ( Essays, vol. i, page 343 ), Cole-brooke says:—"The subject which most engages attentionthroughout the Mwha/rhsa,, recurring at every turn, is the in-visible or spiritual operation of an act of merit. The actionceases, yet the consequence does not immediately ensue. Avirtue meantime subsists, unseen, but efficacious to connect theconsequence with its past and remote cause, and to bring aboutat a distant period, or in another world, the relative effect. Thatunseen virtue is termed apurva, being a relation superinduced,not before possessed." Goldstucker ( s. v. ^ ) quotes Kuraa-rila to the effect that Mimamsakas apply that term exclusivelyto the unseen influence which follows a sacrificial act; thatattending action of other kinds being styled ^ p f . The pass-age will be found in Tantravartilca page 367. A helpful des-cription of apurva is given also in Rational Refutation ofHindu Philosophical Systems ( pages 149 and 150), where it isrendered by Fitzedward Hall " requitative efficacy." In K. M,Banerjea's excellent work Dialogues on Hindu Philosophy*

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page 140, sr fr is defined as ibllows:—"Technically, in theusage of philosophers, it means a power or influence inheringin things both animate and inanimate. As inherent in theformer it implies an unseen power, both intellectual and active;as inherent in the latter it signifies a material power, perhapspartly the effect of previous combinations and motions Thisunseen moving power in men is again the consequence ofworks done in a previous life, and hence it stands sometimesfor dharma and adharma (virtue and vice) and karma( works )." I imagine that it would tax the ingenuity of evena Mlmamsaka to produce proof of sjfg and its working; yetthey tell us that it is not to be accepted without proof !

I)Even a stupid person does not adopt a course of action

without a motive. This oft-quoted line is found in the S'lokavar-tika (page 653) in connection with an argument regardinga Creator of the universe. The need of a motive for action ispointed out on page 4 also of the same work. The followingpassage from Nyayamanjar% page 191, is a reminiscence ofKumarila's argument that if the Creator acted without amotive his intelligence would be at fault :•

" li On page 339 of the Nyayakanika,Vacaspati Mis'ra says:—"^wnarf ft Sffrl:

We find the nyaya quoted in full by Anandagiri in hiscomment on Brahmasutrabhasya 2. 2. 1. The two passagesare the following:—*%T%3ot

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Patanjali (in Mahabhasya 3. 1. 26, varfc. 14) tells us thatwith whole classes of people the motive which actuates them isa purely selfish one. He says;—

Compare a passage from the same source under the nyaya

Bhartrihari reproduces Patanjali's view in the followingverse ( Vahyarpad%ya in\ page 255):—

* IIThe rule as to the throiving into the sacrificial fire of a

handful of Darbha grass. Kunte says:—" The Prastarapra-harananyaya is well known among the Mimamsakas. Prastarais a handful of Darhha-grass ready for use before a sacrificeis begun. It is spread on the sacrificial ground (Vedi) andserves as a seat for the sacrificial vessels. When a sacrifice isfinished it is thrown into the sacrificial fire as an offering,A Vaidika text states.—{ The handful of grass is to be throwninto the fire with the Suktavaka/" The nyaya forms thesubject of Jaimini 3. 2. 11-14? which is otherwise termed" ^Tftm>W Jr^STf^Tl^rTBr^ar^. " The question which has tobe decided is thus put by the author of the S'ctetradipika:—

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The decision is that the fiuktavaka mantra is subordinate tothe act of offering up the grass, whilst the latter serves thedouble purpose of a resting-place for the vessels and an offeringto the gods.

The term 3rfct*n% which is found in sutra 14 is thus explain-ed by Kunte:—" The rule is that all things connected with asacrifice are somehow or other to be used in performing thesame; nothing is to be thrown away, nothing is to be preserved.The final disposal of sacrificial things for the sake of getting ridof them is called Pratipatti."

(ISee this explained under

The simile of a fruitful mango-tree. Such a tree not onlyproduces luscious fruit, but also affords shade and fragrance forthe weary traveller in the hot season. Some of us know fromexperience how charming a camping-ground a mango-grove is 1Kaghunatha's explanation of the nyaya in connection with theworship of Ganes'a is as follows:—" ^i^^T^f^T

\

5Tf&S<fter4: II" T h e quotation here is fromAmarakosa. iv. 33 ( page 87 ). The thought expressed in the

above seems to be that of Apastamhadltarmasutra 1. 7. 20.3. wz. "sera <fi3*ra xkitm wm U*^ ^ r i R T , " which see above,

99

IiThe question of Kus'a grass. This is based on the sentence

^rro"?" "I cut grass as a seat for the gods," whichforms the subject of Jaimini 3. 2. 1. 2. The question is whetherthe word wff^ *s to be taken in its primary sense or in asecondary one; and the conclusion is "jwhich see above in the form fffofg^^U &c.

The mind of even those who are highly educated is disfomd-ful of itself. This is the second line of the second verse inS'akuntalanafak. In Tdrkilcaralcsd (page 208), in an ex-position of 3T^?

w e find the following:—"

On which, Mallinatha comments as follows:—" ^

For the benefit of any who may consult the original, I mayadd that the quotation from the Nydyavdrtika which imme-diately follows in Varadaraja's text, is found on page 161 ofthat work; and that from Vacaspatimis'ra's tika, on page 224,

IIThe simile of a country with several kings [ working in

opposition to one another ]. It occurs in chap, xix of theAnubhutiprakds'a, which deals with the Kena Upanisad. Thepassage is contained in verses 12 and 13 :—

100

The nyaya is sufficiently explained by the example. Eaghu-natha links it with the ^w^^m^^l^W which is otherwiseunknown to me.

The association of many is good policy. Eaghunathavarmanexplains thus:—" f5lf: fllgR»rat I

j " an (i then quotes Pancatantra i 881 byway of illustration:—"

" il For the many variants o! thisvei^e see Indische Spruche 4425? and Peterson's Subhdshitdvali2742. The maxim is found in Jaimintyanyayamalavisiara7. 1. 5, and in Nages'a on Kaiyata, page 16.

! ^W[^J%* IIThe burning of a city jnsi hj a child's playing with the

wick of a lamp. €i Behold how great a matter a little firekindleth." I assume that «f*i% r means the bud-like charredexeresence which often forms on the top of a wick in an openoil-light. The saying is found in Kusumanjtili v. 3, page 89:—

Udayana seems to use the phrase ironically, but I do notquite grasp the drift of this. We meet with si Tin Syddvadamanjari, page 157:—c%

nWhxt need has a hungry man of a pressing invitation [ to

eat ] ; why direct the attention of a lovging one to the cry of

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the peacock ? In the Kumarapala chapter of Prabatidhacinta-mani, page 212, we are told that that king having givenHemacandra ( a Jain) a pressing invitation to join him in apilgrimage to the temple of Somanatha (dedicated to Siva),the hermit replied as follows :—" ggf^Rf^ T%

II "What need is there to show muchzeal about inviting one who is hungry ? Why make one whois longing, listen to the cry of the peacock ? So runs thepopular proverb, and, in accordance with it, I ask, why doesyour Majesty exert yourself to press hermits, whose very pro-fession is the visiting of sacred places ? " This is Mr. Tawney'srendering, on page 130 of his translation. Indian writers oftentell us that the cries of the peacock intensify the longings ofseparated lovers! For example, Raghuvarhsa xiii 2*7:—

IIThe figure of a village in which Brdkmans abound. This

is in Raghunatha's list, but hardly deserves a place amongstnyayas. In Vedantakalpataruparimala, page 188, a distinc-tion is drawn between the expression sr prTif&ft" £FW: a n ^wnpf'TO ft JTlWo the meaning, in the former casse, being avillage in which Brahmans are more numerous than in someother village, and, in the latter, a village in which the Brah«mans outnumber the other castes. The passage is as follows:—

g also Tantravartilca, p. 1066 line 2. Akinto this is the

102

The illustration afforded by Bharohu. We learn from thecommentary on Sanksepasdriraka i. 14 that Bharehu was aBrahman and highly esteemed by the king of his country.This, however, brought him into disfavour \nth. the jealoushangers-on at the royal court; and, to get rid o:: him, they oneday blind-folded him and carried him off to a forest; at thesame time telling the king that he was dead and had become agoblin! After a long time he returned to the town in companywith some foresters, but was prevented by his enemies fromentering it. On one occasion, when in a pleasure-ground out-side the city, the king actually saw him; but, in consequence ofthe false statement that had been made, he supposed it to behis ghost! Eventually the whole thing came to light, and theking discovered that he had been deceived and that the sup-posed ghost was really his old protegevBharehu himself.

The verse containing the nyaya is as follows:—

As under the next verse we have a further short commenton the illustration, and as the verse itself furnishes anothergood example of the mcinimantranydya in the First Handful,I subjoin both:—

^

103

Kaghunathavarman gives a different version of the story,but names no authority in support'of it. He calls it a "

Offering clarified butter on ashes [ instead of on the sacri-ficial fire ]. An illustration of wasted, or misdirected, effort.Upamitibhavaprapancd Katha, page 240:—"

u

There is another instance in Hemaeandra's Paris'istaparvan h58:—"

The nyaya was doubtless derived from Chhandogya Upani-shad 5. 24. 1:—" ^ q

is found also in Naiskarmyasiddhii. 16:—

The simile of [ a remnant of ] oil adhering to [ the sides of ]a vessel [ out of which oil has been poured ]. In the bhasya onBrahmasutra 3. 1. 8, there is a lengthy and important dis-cussion as to whether, on returning to earth, in some new birth,after a residence in the moon, a man brings with him a remnantof the works which took him there,—this remnant being techni

104

cally styled anus'ay a. S'ankara affirms that he does, and says:—

nThe question is then asked, why does he not remain in thatblissful region until the whole of his merit is exhausted ? Theanswer is, that, just as a servant who has long served in aking's household, finds his wardrobe at last reduced to theslender proportions of a pair of shoes and an umbrella, and istherefore unfit to continue in that exalted position, so, too, aman is unworthy of a residence in the moon who has only asmall balance of merit remaining to his credit! Here is thisunique reply in S'ankara's own words:—"

T: \

This is a portion of the system which is regarded as thehighest flight of the Indian mind, and to which some restlessfolk in Europe and America are betaking themselves, in orderto find rest for their souls! There are not a few in Indiato-day, however, who have found that rest by turning fromthese gropings in the dark, to the midday light afforded by anaccredited revelation. To quote a modern writer:—"Thepainful, toilsome, searching of the creature into things toohigh for it, only ends in perplexity and bitter disappointment."

The simile of the design on a jar. Used, apparently, ofSomething variable at will. It is found in Kluradanakhandcij-Jchddya (page 289 of Medical Hall Press edition) in thefollowing passage:—

105

The commentator S'ankara Mis'ra explains thenyaya thus:—

In the edition of S'ri-Harsa's work, however, now in courseof publication ( together with the commentary Vidyasagart )in the Chaukhamba Sanskrit Series ( page 528), the formof the simile differs, and a different explanation of it is given:—

at

The simile is found in Tatparyatika (page 496, last line)as v

^flr *2n*T* ii

It is declared [ by Mimamsakas ] that an accomplishedI sacrificial ] act is [not an end in itself, but] for the bringingabout of a result in the future [such as the attainment ofHeaven &c.]. And this, they say, necessitates belief in anApurva as a connecting link between the two. See thearguments for and against this theory, in Professor GanganathaJha's translation of Tantravdrtika 2. 1. 5. Most of us will bethankful for the aid of so able an interpreter of the teachingof that terribly difficult book !

The nyaya is found, in slightly different form, in the14

106

Sank&epas'arvralca i. 143; and, in its usual form, in the com-mentary. I quote only the second half of the verse:—

In verse 312 of the same chapter we meet with it again,and also in the altered form in which a Vedantist would applyit to his system:—

The above extracts will be found in The Pandit, vol. iv, page583; and vol. v. page 473.

The nyaya occurs again in i. 395 (Pandit, vol. vi. p. 167) ina context dealing with bhavcma, that topic so dear to theMlmamsaka, for a right understanding of which nothingcould be better than the perusal of Dr. Thibaut's translation ofthe Arthasangraha, pp. 3-5. Verse 482 of the same chaptercontains a fourth example. It appears also in Tattvadipana,page 377, line 7 from bottom, and page 427, line9 from bottom;also in the Mlmamsanyayapralcas'a, page 16, section 36.

107

UThe simile of the man who [ in order to become proficient ]

ma te drawings of a war-chariot on the ground. This nyayais found in S'abara's bhashya on Jaimini 7. 2. 15, and again (inconjunction with g^fefewrer) m ®- 2.13. The latter passage isas follows:—" ^rrrrafwarer: %^ff in iT^l r asgrnnifat I

UIn his Lankikanyayaratnakara (page 186 6 of India office

MS. 582 ) Kaghunathavarman applies these two nyayas andthe T f "IIT TT?f5 n " a s follows:—"

^ I! His explanationsof the three are taken from Jaiminlyanyayamaldvistara9.1. 6 and 9. 2. 2.

The law that [something does not take place ] when theoccasion [ for its taking place ] has once gone. This is Prof.Kielhorn's rendering of the nyaya as it occurs under Nagoji-bhatta's Paribhdsd Ixiv. The sentence is as follows—" sj<f ^

'Jn The reference is tothe Uddyoia on 1. 1. 3, and the nyaya will be found in vol. ipages 185, 186,. 190.

There is an instance of it in Taniravdrtika 3. 5. 46 ( page1060 ):—" q^ f q ifinW T $T!R3R f THlrfj f fijOT ^W#T% gf f

The nyfwya is expressive of alost oioportunity.

108

The simile of the power of an intoxicant It is employedby S'ankara in his bhasya on Brahwiasuim 3. 3. 53:—"$(

: " \\ Anandagiri comments on the latter part thus:—u

In the Lokayatika section of Saddars'anasamuecaya, karika94 reads thus:—" l^smf^^r^f^T WW Sfeltewre: I W^^Rfi:^C%^ft ^^Tt^^rT^RfT.?? See, too, S'alito, page 146, line 7from bottom.

The illustration is found also in Kydyamanjari ( page 439,line 4 from bottom ):—"

if

wO foolish one! thow seest the honey but dost not see the preci-

pice. This is the second line of S'antiparva cccxi. 7. (cccxBombay edn. ), the first being " ^WTf Tg HTTWl tl*nf f% ^*\*&Q&" Anandabodhacarya quotes it in his NyayamaJca-randa (page 77) as " ^ t ?rr% |f% v^m T% ^ ^€rr%."The editor of that work was apparently unaware of the exist-ence of the passage in the Moksadharma, for he considered thegjl^pjf to be based on the following verse of the Devibhaga-vata:—" *r I

Thanks to the St. Petersburg Lexicon, we can refer to fiveother passages of the Mahabharat where the same illustration

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is found. In Vanaparva ccxxxv. 21 (Calc), we read:—

parm L. 27:—" fi^if 5fT n |f% SPIM snf^ftR.* IIn Dronaparva hi 11:—"

I TTJfl raEgfg WPIW 5nTRPTf#€?T .?? Againin cxxxiii 10:—" ip | w^W^W pWf WPf T t 3pr: If%: SFfTW Wflf^r-" Lastly, in SMparva I 37:— "

i m wit

Compare the following from 8astrad%piM 3. 6. 3, page 340:—m f

h

In the Parihhasendus'ekhara, this paribhasa stands between&c., and SRSTFSF!' ftftPjfi1 *°'i which see above

Professor Kielhorn's translation of t'ke present one is as fol-lows :—" Apavadas that are surrou^ *ed ( by rules which teachoperations that have to be supersi^ed by the Apavada-oj>em~tions), supersede only those rules that precede, not those thatfollow, them." " The reason for (the validity of) this Pari-bhasa is this that ( an Apavdda, when it has become effective)by superseding the rule which presents itself first, no longerwants (to supersede something else )." It appears in Maha-bhasya 3. 2. 1 (vart. 6 ) ; 4 1. 55 (vart. 4) ; 4 1. 114 (vart. 4and 6); 4 3. 132 (varb. 6); 4 3. 156 (vart. 7 ); 6. 1. 102 (vart6); 6. 1. 166; 6. 3. 68 ( vart. 5 ); 6. 4 148 ( vart. 5 ); and 7. 2.44 (varb. 4). In no case, however, are the words ifHrfpr foundin the paribhasa.

no

The simile of a slow-poison, It forms nyaya 150 of thePutvabhaga of Lcmldkanyayawdnalcam, and is used in oppo-sition to ^sri^RTFT as follows:—"^ ^

l ^ It occurs inS'asttadipihal. 3.4 (page 1485 line 2 from bottom):—

4 I f W ^T%I^T% IIifo^ even by the most thorough examination, could one

distinguish between black and white, in intense darkness. Theverse is Kumarila's, and is used by him (in Tantravdrtika 1.3. 1) to illustrate the impossibility of tracing the sources fromwhich Manu and other Smriti-authors derived their laws. Justbefore the s'loka he >

r: srfirw f% T%BrqTT ,4^T^^n%%. " Then, immediatelyafter the verse:— " ^ ^ W?mf W rWTj i| ^ Rfefi?:." Thislatter clause, as the Nyayasudha points out, is with referenceto Manu's own statement, in chapter ii. 7, to the effect thatevery precept of his was deduced from the Veda.

The vefy same face uhicli looks large [ when seen ] in alarge mirror, appears small [ when reflected ] in the pupil ofthe eye, The illustration is found in Tatparyaiika, page 137line 16:—-if

I l l

This very curious simile is found in the commentary onS;antideva's Bodhicaryavatdra i. 4, the first half of whichreads films :—"grorefaf T if^TT srfir WT 5w4srra*ft." The

'In a footnote, the editor tells usthat Professor Keru was unable to get any satisfactorymeaning out of the nyaya, but proposed the following:—"Asthe entering of the tortoise's neck into the hole of the yokeformed by the great ocean." Before him, Burnout', who wasequally puzzled, suggested, " It is as unlikly to happen as if atortoise should put its neck into a hole opening every yuga inthe world's ocean."5 This was all that I knew when writingon it early in 1904 A note, however, contributed to the Journalof the Pali Text Society for 1906-1907, by Mr. Harinath De,M. A., threw considerable light on the subject. He gaveextracts from three Pali works in which the simile is more orless directly referred to, and one of them, namely that from theMajjhima Nikaya, is said by him to be " the original passagein which the comparison first occurred." Mr. De did not trans-late it, but I take the following to be the sense of it. " If aman were to throw into the sea a one-holed yoke, and itwere tossed to and fro between north and south, and east and"west, and if, once in a hundred years, a tortoise, blind of oneeye, wore to rise to the surface, would it be likely that its neckwould enter that yoke '? "

It was not until after 1 had made use of this in a note onthe simile which i contributed to the Journal of the RoyalAsiatic Society in October 1909, that I became aware thatmy friend Mr. F. W. Thomas had really explained it six yearspreviously ! It came about on this wise. In the September num-ber of the India'*!. Antiqiutry for 1903, in an article entitled

112

Matricetctt and' the Maharajakanikalehha, he quoted a versefrom a Tibetan work, and gave the following translation:—" When like the neck of a tortoise, entering the hole of a yokein the ocean, I had obtained the .state of man, attended withthe great festival of the good religion," He then added thisexplanatory remark:—"The reference to the blind tortoise,which rises from the bottom of the ocean once in a hundredyears, and by a rare chance happens to insert his neck into ayoke floating on the surface of the ocean, is used to illustratethe extremely rare chance by which a living creature is bornas a human being." After pointing out the recurrence of thesimile in two other Buddhist works, he added:—" I have notedalso a fourth recurrence of it in the Tibetan version of a workentitled Subhasdtaratnakarandakahathd, and ascribed to Sura.This reference will now be familiar to M. Levi, who hashimself discovered in Nepal the Sanskrit text of the work...The Sanskrit original here reads ...as follows:—•

ata evaha bhagavan manusyam atidurlabham \maharnavayugachhidre kurmagrivarpanopamam \\

Is it not probable that we have here a saying ascribed toBuddha, which we may hope also to find in the Pali literature ?[ I now learn from Prof. Rhys Davids that it does occur in theMajjhima Nikaya: see the edition of Mr. Chalmers iii. page169]."

This is the passage of the Nikaya quoted by Mr. HarinathaBe, but as he makes no reference to Mr. Thomas' article Iinfer that he, too, in 1907, was as unacquainted with it asmyself.

Orthodox writers, such as Kumarila, Vacaspati Mis'ra andothers, have not hesitated to make use of illustrations employ-ed by Buddhist writers, and that now under considerationforms no exception. I have recently met with a slightly modi-fied form of it in the. Bodhasara, a modern Vedantic work byS'ri-Narahari, published, together with a commentary, in the

113

Benares Sanskrit Series in 1908. On page 223 the author quotesa verse from "• Vdsistha" ( probably the Yogavdswtha) whichI subjoin together with the comment.:—

<J*3? ^ r f ^ ^ " ^pararsfrepref g ^ f^Rffr 1"

According to this interpreter, then, we have the tortoiseswimming between two boisterous seas (or waves, according tohim) ; and becoming so distressed by the buffeting whichIt receives that it thrusts its neck (which is said to stand forthe whole body ) into something or other not specified ! Andthis is intended to illustrate the distress caused to a man bythe ills of endless existences in this bhavasagara, and also hisfinal enlightenment and restraining of his organs of sens© fromthe external objects which formerly attracted them !

A propos of the above remark as to the adoption by ortho-dox writers of illustrations taken from so-called hereticalauthors, I may add that possibly even the great grammarianPatanjali borrowed his umWF%$t mf^wmvmi™ from aBuddhist source; for, in Childer's Pali' Dictionary under theword Seyyatha, we find the following quotation from theSdmannaphala Sutta:—

" Seyyathapi, bhante, ambam va puttho labujam vyakareyya,labujam w* pvitho ambam vyakareyya, evam evam &c." " Asa man, Sir, who was asked about a mango, might answer abouta bread fruit, and vice versa, even so &e."

15

114

t itThe illustration of a devotee who was hindered [in the religious

life ] by the affection which he had for a courtezan [ when hewas a householder]. It is said to be the subject of a Gdthds

and is cited to show that the past, equally with the present orfuture, may injuriously influence the seeker after the know-ledge which leads to emancipation. It is found in PancadcL8f'lix, 41:—

mm• We are told in the next verse that the Curu.; making use ofthat self-same incident as an instrument for tli^ conveyance ofBrahmajnana, brought about its removal an"man's emancipation 1 The commentator puts itl-iv>,:—"ip

The three verses immediately preceding the above vrill befound under the

A sage meditates [ on Brahman ] and a fool is emancipated!Ao impossible sequence. Compare Ezelcid XYIIL 2:—"Thefathers have eaten sour grapes, and the children's teeth are seton edge." The nyaya forms part of an Interesting passageon page 37 of Veddntataitvaviveka:—" ^ R ^

n

115

uHe who performs an action will himself reap the fruit

thereof [ whether in the form of reward or retribution ]. Thisdoctrine, common to all the orthodox schools, is found in Nyaya-vdrtiJca 3. 1. 4 and is directed against the belief that the bodyis the soul, and that when the body is cremated, the man, withall his deeds, ceases to exist. This is reasserted in Tatparyatikd,page 403, thus :—" *r spjfa: wd sr ^ ^mm *Tl%fcr ^%T-

The emphasis, therefore, here isnot so much on the fact that whatsoever a man soweth thatshall he also reap, as that whosoever soweth the same shall alsoreap. This, of course, implies that the reaper will be consciousof the fact that he was the sower, for otherwise the preceptwould be of no moral value. It is difficult to see how any onecan hold with the above, and at the same time be a believer inthe doctrine of transmigration, the advocates of which arecompelled to admit that the subjects of those repeated birthshave absolutely no consciousness of previous existences. I amnot unmindful of the fact that the followers of the Yoga system[ sutra iii 16 ] profess to attain to a knowledge of the past andthe future by means of ^p f (that is, by VTROTT? m* &Kd ^prn%collectively); but, even if that were so, the number affectedwould be infinitesimal.

nThat for which there is no room on a cameVs hack is tied to

his neck! Illustrates the piling up of misfortunes almost be-yond endurance. Perhaps akin to our " I t is the last strawwhich breaks the camel's back." It occurs in Upamitibhava-prapancd Katha, page 394 :—" ?r T T%%w^ I

116

." Kritya Is a female deitywho is invoked for evil purposes. There is another exampleon page 895 of the same:—

itWhere there is a good outward appearance, there also are

good qualities. This II found in Hemaeandra's Paris'ista-parm% ill 283 :—" w w t f ^ g ^ f ?pRf% ft f%&l I ^WIW "-

SPIT 1% ^%sfir ^rt* ? f lfe Js contained also in verse 5076of Indiache Spruche, hut whether as a quotation or not, I cannot say:—<c qsnf feagr !P1' ^ ^ $3% ^K|^f^f5?: W^lm

ProfessorBohtlingk took it from Kosegarten's edition of the Pancatantra( i 208), but I e^inot find it in the Bombay edition. Somework on ^rpff^f is a much more probable source.

Say what you wish to say about a thing^ hut Us real valuewill be shown by the advantage derived from it In the open-ing part of the Tarhikarahsa the author says:—

On which Mallinatha comments thus :—

117

Thai on which the eye depends to perceive an object, it mustalso depend on to perceive that objects absence. This is Pro-fessor CowelFs rendering of the nyaya in the Aulukyachapter of Sarvadars'anasangralia (page 126, Jivananda's

"And you need not assert that this absence of lightmust be the object of a cognition produced by the eye independence on light, since it is the absence of an object possess-ing colour [ i e. light possesses colour, and we cannot see a jar'sabsence in the dark ], as we see in the case of a jar's absence;because, by the very rule on which you rely, namely, that onwhich the eye depends to perceive an object, it must also dependon to perceive that object's absence, it follows that as there isno dependence of the eye on light to perceive lights it need notdepend thereon to perceive this light's absence."

Most probably Madhava took this from Udayana's Kiranavaliwhere it stands ( on page 18 ) in ^ similar context. It occursalso in Laksanavalitikd, page 12.

In Anaridagiri on Brahnasutrabhasya 2. 3. 45 we read:—There

is no adhikarana of this name in Mimamsa or Vedanta, butthe reference is doubtless to the ^otherwise styled the ar^l^^^Tfil^if^l? which comprises JaiminFssutras 1. 3. 8 and 9, under which the words n^? ^jf, and othershaving a double meaning, are discussed by the bhasyakara.These two siitras are quoted by S'ankara on Brahmasutra 3.4. 42, and explained by Anandagiri. The matter is well put

118

in Colebrooke's Essay on Alimdiiisa ( page 339 ):—" A verycurious disquisition occurs in this part of the Mimamsa, on theacceptation of words in correct language and barbaric dialects,and on the use of terms taken from; either. Instances allegedare yava, signifying in Sanskrit, barley, but in the barbarictongue, the plant named priyangu; vardha in the one a hog,and in the other a cow [ or, rather, a crow ] ; p%ki, a certaintree, but among barbarians an elephant; vetasa, a ratten caneand a citron [or, rose-apple, jambuj. The Mimamsa concludes,that in such instances of words having two acceptations, thatin which it is received by the civilized (Aryas). or which iscountenanced by use in sacred books, is to be preferred to thepractice of barbarians (Mlechha), who are apt to confoundwords or their meanings." The above is of importance tostudents of Yedanta; for, in addition to the passages namedabove, it is discussed in Bhdmatl 3. 3. 52, and enlarged uponin Veddntakcdpatarv,, pages 461, 462. The brief allusion, too,to the same thing, in BhdmaU 1. 3. 22, in the words:—"qr {%

^,3 ' is quite unintelligible alone. See too, 8'dlikdpage 192; Tdtparyatlka, page 292; Kusumdnjalit vol. 2, pages130,154; and Nydyamanjarl, page 288, line. 26.

When the same faidt attaches to both sides of an argumentit cannot he urged against one alone. This is ProfessorCowell's rendering of the nyaya in the Pfinini chapter ofSarvadars'anasmigraha (page 142, Bib. In&, and 161 Jiva-nanda's edn.) It originated, however, with Patanjali, and isfound in MoMbhasya 6. 1.9 ( vart. 2 ) as "q-etm*n^pJt *T

S'abara ( on aiitra 8. 3. 14) quotes it as

119

" In a.form differing slightly from theseit is quoted in Nydyakanikd ( page 225, line 4 from bottom ),and is still further changed in the following verse of Anirud-dha's on Sdnhhyasutra i. 6 :—

flqf^R^T ItFor other references to the nyaya, see Tantravdrtika, page

947 ; Fydyamanjar% page 95, line 10 from bottom; and (inthe poetical form) Tarkahham, page 88. The Khandanakaracites the first two words of the nyaya, on page 531, and ascribesit to Bhatta ( Rumania ).

ItToys are not made for the son of a man who has no son!

This is used by S'abara to illustrate Jaimini's sutra 10. 3. 5 ~says : ~

Then, in Parthasarathi's Nydyaratnamdld, page 111, wefind the expression

11% W* I!He who has Nescience [ as an upddhi ] is the subject of

delusion ; [ but though ] deluded he is also possessed of soundknowledge. This is affirmed of the individuated Self, who,though a portion fasit were* of the undivided and indivisi-ble Self, is also the sngpr of Nescience. This is one of themysteries of the advaitavdda. For a full description of ff?fas found in S'ankaracarya's famous bhasya, see Notes to myedition of the Veddntasdra.

The above nyaya is found in Raghunatha's two treatises^ buthis exposition of it is extremely meagre since he ignores the

120

second pada of the line. He says :-^H

The verse of which it forms the first line is quoted in full byRamatlrtha in his discussion of the term adhyaropa in Section6 of Vedantasara. In the Calcutta editions of 1829 and 1886,the reading of the second pada is " WF3": T^tf^T ^ j : , " whilstProf. A. E. Gough, in his translation published in The Panditof August 1872, followed the reading "In my edition of 1894 (page 104) I adopted the reading

I now see that in so doing I wasexemplifying the truth of the first pada ! There was manuscriptauthority for it, however, and so Vidyasagar% p. 443.

In its true form the nyaya is found in the commentary onSanksepas'arwaka iii. 8 (The Pandit, vol viii. page 660 ), andagain in Tattvadipana, page 179 (with the mislectionfor WRnX The former passage is as follows:—

If any one can trace Kamatlrtha's verse to its source Ishall be glad. The Yogavasistha is a very likely akara; butwith the weight of seventy summers upon me I am not myselfprepared to join in the search.

tiHe who is bent on destroying another must be stronger than

he. This is contained in an extract ( given by Prof, Kielhorn )from Bhairavamis'ra's comment on Nagoji Bhatta?s paribhasaexii, namely fifw^r W#FFR?: (=srfgw«r WT?rf# ^wr% ofPatanjali 1. 1. 633 vartika 6), which runs thus:—"^4 ^ q-ff-

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The example given here, of one of superior mightovercoming a less mighty one, is that of Krishna and thedemon Kamsa. The death of the latter is described in Vishnu-Purana, Book V, chapter xx. Those who are familiar with theEnglish Bible will call to mind the words " When a strongman armed keepeth his palace, his goods are in peace; butwhen a stronger than he shall come upon him, and overcomehim, he taketh from him all his armour wherein he trusted,and divideth his spoils." The ' strong man/ here is the Princeof this world—" that old Serpent, called the Devil, and Satan,which deceiveth the whole world"—his 'goods1 are humansouls and bodies; the < stronger than he' is Christ, the Princeof Peace,—to whom has been given the commission "to bringout the 'prisoners from the prison!*

Here is another of Raghunatha's grammatical nyayaa Itforms paribhasa 57 in Nagojlbhatta's work, and is rendered byProfessor Kielhorn as follows:—" A rule which is given (in refer-ence to a particular case or particular cases ) to which another(rule) cannot but apply (or, in other words, which all fallalready under some other rule), supersedes the latter." "Themeaning of the words %sr <\vj\\$ is ' while another rule is neces*sarily applying/ for the two negatives (•? and gj) import moreforce to the word (sriH? t^a n this word would possess withoutthem)." The Professor adds the following in a footnote:—" This paribhasa teaches us the meaning of the term apavada,and in doing so tells us the reason why an apavada possessesgreater force than antaranga and other rules. An apavadais a special rule; it is given in reference to particular cases whichall fall under some general rule (utsarga); as it is not applic-able in any case which does not fall under the general rule, itmust necessarily supersede the latter, because it would otherwisenot serve any purpose whatever." Kaiyata and Nages'agenerally quote it in the shortened form of ipy

16

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Under this paribhasa Nagoji introduces and discusses thenamely "

The paribhasa is found in the following passages of theMahabha8ya:—1. 1. 6. (vart. 1.); 1. 1. 28; 3. 4 85 (vart. 2);6. 1. 2 (vart. 4), where the ^st^fS^j^PT *s brought in; 6. 1.166; 6, 3. 68 (vart. 5); 6. 4 163 (vart 2), with 4again; 7. 2. 44 (vart. 4 ) ; 7. 2. 117 (vart. 2 ), with8. 2. 23 (vart. 5); 8. 2. 72; and 8. 3. 112.

The simile of the Rathakdra. There is a Vedic text whichsays, " In the rainy season a Eathakara ought to establish asacred fire." The question then arises, what is meant by theword Eathakara ? Does it mean a chariot-maker, or is it amember of the caste produced by the marriage of a Hahisya (theoffspring of a Kshatriya and a Vais'ya-woman ) with a Karanl(the offspring of a Vais'ya and a S'udra-woman), which iscalled Eathakara ? 'the question is discussed in Jaimini 6. 1.44-50* and is decided in favour of |be latter, The discussion isthus summarized in Jaimiwlyanyayamalavistara:

ifJ nThe nyaya is quoted by Nagojibhatta in his vritti on the

ninety-eighth paribhasa ( gwhich Prof. Kielhorn renders thus:—<J The ( conventional)meaning which a word conveys when taken as a whole, isstronger than the (etymological) meaning derived from (adivision of the word into ) its parts/5 In other words, ^f^f-

which Eaghunfitha exemplifies by this word Ratha-fkara The vidhi on ;which this is based is quoted in full in

lp page 140, line 3. • , „

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The rule as to a night-sacrifice. This is the topic of Jaimini4. 3. 17-19, and is largely used by writers on Vedanta as a typeof scripture-passage conveying no direct promise of reward, andtherefore dependent on an arthavada-passage for such promise.Though S'ankara does not mention the nyaya in Ms bhasya onBrahmasutra 3. 3. 38, it is evident that he has it in view, and

Anandagiri, and Amalananda (in the Kalpataru), expressly con-nect his remarks with it. So also the Kalpataruparimala.The last-mentioned work quotes it again on page 255 (inconnection with* Brahmasutra 1. 2. 24 ):—

The nyaya is found also in Pancapdclilcdvivarana, page122, line 8 from bottom, and again on page 134, line 9 from thebottom. The latter passage is as follows:—"

g ; o«" See, too, S'aWca, p. 7 and 157 ; andTattvamuktakalapa v. 81.

The simile of piercing the central figure of a target Thatis, hitting the bull's eye. It is used of something difficult ofaccomplishment, and requiring great skill. "In Prakrit therddha is generally called putialiya, literally c a little figure/ asapparently a little human figure was painted in the middle ofthe butt." This note, contributed by Profepsor Leumann toMr. Tawney's translation of Merutunga's work, is probably acorrect explanation of the word ^T? rather than the dictionarymeaning, " an attitude in shooting." The illustration appears onpages 412, 420, and 434 of UpamitibhavopwpoMca Kathd, asfollows:—"*n %*mt *rtc^*n*r3for g f £ w t

124

Two more examples will be found on pages 575 and 981 ofthe same.

The above meaning of radhd fully explains the epithetrddhabhedin as applied to the renowned archer Arjuna.

On mquiring the mountain Rohana one acquires thewealth of gems contained in it This occurs in thePratyabhijna-section of Sarvadarsanasangraha (page 106of Jlvananda's edn.):—"q^r^m^F^ ft

t t ^ ^ I ^

m iffcfPi! ^ ^ M ^ i R i d f t ^ . 3 " Professor Goughrenders it thus:—*' For when the nature of the Supreme Beingis attained, all felicities, which are but the efflux thereof, areovertaken; as if a man acquired the mountain Eohana ( Adam'sPeak), he would acquire all the treasures it containa If a manacquire the divine nature, what else is there that he can askfor? Accordingly Utpalacarya says—'What more can theyask who are rich in the wealth of devotion? What elsecan they ask who are poor in this 1'"

For a story in connection with the mountain Rohana asa mine of wealth, see Prabandhacintamani, page 3.

125

IIThe belief as to a Yaksa in a Banyan tree. A popular be-

lief, based solely on the tradition of the elders, that a Yaksa,or goblin, lives in every Banyan tree. It is used as an illustra-tion of ^ u ( ' tradition'), which some regard as a pramana, butwhich Gautama rejects as such. See Nydyasutra 2. 2.1. TheNydyasutravivdrana expounds the term thus:—"^f^rftrf f^

: "^ II This is theposition of the objector who maintains that tradition is a dis-tinct pramana; the refutation is contained in sutra 2. InBallantyne's Aphorisms of Nydya Philosophy, Book ii, page66, we have the following rendering of a portion of the Nydya-suiravritti:—"A rumour (aitihya) is what is expressed in thisway—'thus indeed people say' &c. for it is an assertion whichhas come from one to another, without any first assertor beingindicated:—for example, ' In every Bengal fig-tree there is agoblin/ and the like/1 In a foot-note to page 329 of Colebrooke'sEssays, vol. i, Professor Cowell gives to aitihya the meaning of"fallible testimony (as opposed to infallible s'ruti)" whilstColebrooke himself, on page 427, renders it by {tradition/ InNydyamarbjar%) page 194, the nyaya is applied in the follow-ing way by the disbeliever in the existence of God:—if ^ 5|%l%-

Andat the top of page 64, there is the following, forming the secondhalf of a verse:—

In S'loJcavartHea ( page 492 ) we read " fin% .m

3 itfk mt *f?!Tin%3li ^ " which Prof. Ganga-natha Jha renders by " Much of what is known in the world as

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'Tradition* is not always true; and whatever happens to betrue that does not differ from 'Valid Testimony.3" Partha-sarathi's comment on this is—"

1 wi%^TW^5r?TT^!> T ^^M i:

See, too, Tarkikaraksa, page 117.

m®i iiAs Eaghunathavarman had the temerity to include this in

his list of nyayas, I introduce it in order to show its origin andits worthlessness. At the bottom of page 53 of the Benaresedition of Laukilcanyayasangraha, it stands thus:-

11 This verse, and the

words which follow it, are taken bodily, from Citsukhi i. 16(The Pandit, vol. iv, page 534); but the real source of thesloka is Vishnu Puranal. 17. 31, where it reads "ITTSRTT

W^RTH^?" the remainder being the same as the above. I gotthe clue from the Laulcikanydyaratndkara, where Raghu-natha apologetically says:—" *<

The topic of glory [ or splendour ]. This forms the topic ofJaimini 3. 8. 25-27. The point discussed is whether in usingthe mantra " ^ ^ ^ fa*V^,"" Fire! let there be glory forme in the offerings," the officiating priest ( at the new and fullmoon sacrifices) is to enjoy the fruit, or whether it falls to thesacrifices The purvapaksin holds the former view, but thedecision is that it goes to the latter. In this adhikarana thereis mention of karana-mantras,* but the term is not explained.Kunte says that a karana-mantra is that which regulates sacri-ficial operations; and that one which is merely chanted in thecourse of a sacrificial operation is called alcarma-lcarana-mantra.

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IIShowing a looking-glass to a man whose nose has been cut

off! An incitement to wrath! It occurs in Prabandhacinid-i page 291, as follows:—

" As a general rule, point-ing out the right way leads to immediate wrath, as the showingof a mirror to one whose nose has been cut off." This is Mr.Tawney's rendering, and I have adopted the reading of Msmanuscripts in the first line. In the second line, the Msa read

The law regarding the Vis'vajit-sacrifice. It forms part of thegreat sacrifice called Oavdm ay ana which lasts for a year; fora description of which see Dr. Eggeling's translation of S'ata-patha-Brahmana, vol. 2, page 427. A quite new explanationof this sacrificial session is propounded in a book by thelearned Librarian of the Mysore Govt. Oriental Library, entitl-ed Gavdm Ay ana, the Vedic era. It was favourablyreviewed by Prof. L. D. Barnett in the Journal of theRoyal Asiatic Society for April 1909. The VisVajit is discussedin Jaimini 4. 3. 10-16, and 6. 7. 1-20. In the former, the ques-tion is raised of the reward which is to follow the offering ofthe sacrifice, since none is mentioned in the scripture prescrib-ing it; and the decision is that in this, and in all similar cases,heaven is to be understood to be the reward. This is somewhatquaintly put by S'abara under sutra 16:—" 3R('f%g«ft&'

5 The offererof the Vis'vajit is required to surrender all his property to thesacrificing priests, a point which gives rise to a very curious

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discussion in the Sixth Book. Is he then to give away hisfather and mother; or, if a reigning monarch, is he to part withall the lands of his kingdom ? These and many other interest-ing points are fully argued out by S'abara; and, for some ofthem, the English reader may with advantage refer to Cole-brooke's Essay on the Mimamsa, vol. L, page 345.

This nyaya is very frequently quoted by writers on Vedantaand Nyaya. The following are examples. Bhdmat%t page 86 : •

Veddntakalpataru, page 430:—"

I See, too, Pancapadikavivarana, pages 134(line 9), 137 (line 13 ), and 164 (line 6 from bottom). Nydya-manjari, page 524, line 13 from bottom:—^

&a" There is another good example of it in the early part ofthe Jaimini chapter of Sarvadars'anasangraha.

ItA bowl of poison with milk on the surface. A wolf in

sheep's clothing. The illustration is found in Merutunga's workthe Prabandhaeintdmani, page 153:—" ^

" The friend whobehind one's back tries to impede one's business, but in one'spresence speaks kindly, such a friend one should avoid, a bowlof poison with milk on the surface." This is Mr. Tawney'srendering ( on page 92), and he points out in a footnote thatthe verse is quoted in Bohtlingk's Indische Spruche, andascribed by him to Canakya.

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"IIThis highly technical nyaya Is found in both of Baghunatha-

varman's works. I have taken it from a passage in the Bauddhasection of Sarvadars'anasangralia (page H m Jivananda'sedition), and subjoin Professor Cough's rendering (italicizingthe words which represent the maxim):—u^^ grm^ fterf^

" Of these points of view, the momentariness.of fleeting things,blue and so forth. Is to be inferred from their existence; thus,whatever is is momentary ( or fluxional ) like a bank of clouds,and all these things are. Nor may any one object that themiddle term ( existence ) is unestablished; for an existence con-sisting of practical efficiency is established by perception to be-long to the blue and other momentary things; and the exclusionof existence from that which is not momentary is established,provided that we exclude from it the non-momentary succes-sion and simultaneity, according to the rule that eocdusumofthe continent is exclusion of the contained" In S'dlika page119, line 14, we find the nyaya as:-.-"

T," and,, on page 67, line 2 "s

* 11The simile of the movements of a bird-catcher. It is found

in S'abara on Jaimini 9. 1. 22, as follows:—"q

3 g^rrf^ ^ ^ f^ i J l 4"n See

1 7

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The simile of [the time for sounding] the conch-shell. Anoffering called ^ U ^ H , or'low-voiced offering,' is performedbetween the cake-oblation to Agni and that to Agni-Soma atthe full-moon, and between the cake-oblation to Agni and thatto IndrsuAgni at the new-moon (Dr. Eggling's trans: of Satft-patha-Brahmana, voL i page 192 ). Sometimes, however, thesecond oblation is omitted; and then the question arises how isthe Upams'iiyaja to be offered, since that comes between the two ?The subject is discussed in Jaimini 10. 8. 62-70, and the abovequestion is answered by S'abara as follows:—uz

I3<tei*ttr ^ uuwifw r i t

The simile might well be called ^^i%^r»TPIf but I haveadopted the name given in the Nyayamalavistara on this adhi-kmrana$ which also explains it more fully :—"

This is very clear, but what is the meaning of «mi<l<£'l ? Tobe in harmony with the rest of the sentence it ought to indicatesomething which, like the sounding of the s'anhha or the beat-ing of the pataha, takes place regularly every day; but howcan any such sense be got out of naga, unless it refers to thetrumpeting of the royal elephants at some particular time

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of the day? The S'astradipika, Nyayamalavistara, and Jaimi-nlyasutravritti ignore the expressioa altogether.

In Appai Diksita's Vidhirasayana, page 22, we have an in«stance of the ^f^rpi* as follows:—" q^iwniT^S1^!^

See also Vidhiviveka, page 7.

-Compare the expression u Cockshut-time/1 in Shakespeare'sRichard iii (Act V. Scene 8):—"Thomas the Earl of Surrey,and himself, Much about cock-shut time, from troop to troop.Went through the army, cheering up the soldiers/1 InChambers' Twentieth Century Dictionary the expression Issaid to mean " Twilight; probably referring to the time whenpoultry are shut up/' Webster's International Dictionarygives a different explanation.

it

The illustration of the moth The destruction of the sillymoth by flying into a lighted lamp is a figure often mefc within Sanskrit works; as for example in S'is'updlavadha ii. 117,Kwmarasamhhava iv. 40, Rdjatarangim vii. 375, andKamandaki i. 43. According to Merutunga, however, the poormoth is moved with envy at the brilliance of the light, and soseeks to diminish it! He says ( on page 211, at the bottom ):—

3fb?TI%t tprf f." "The mean man cannot anyhow endureto behold the exaltation of the man of radiant merit; themoth even burns its own body to extinguish the bright flame ofthe candle/' ( Tawney's translation, page 130 ).

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When the [prescribed] ritual [for the.removal or preventionof evil ] is at an end, up comes a gobliri! This implies ulti-mate failure in spite of effort. It occurs in Citsukha Muni'scomment on Nyayamakaranda, page 16, as follows:—"^

In Bhdmat% page 93, line 17, the nyaya is quoted asl V which makes the goblin appear during the

performance of the nfygr? the rite to avert evil So, too, inMandana-Mis'ra's VidhiviveJca, page 210. The purport^ how-ever, is the same as in the other case. In As'valayana'sQrihyamtra 4. 6. 1, nf^ppf 'm prescribed when a guru dies,or on the loss of a son or of cattle.

Verbal expectancy is satisfied [or fulfilled] by words only.This nyaya of Raghunatha's is very frequently met with. Itoccurs in the last chapter of Sarvadars'anasangraha (page 157of Bib. Ind. and 177 of Jivananda's edn.) with *$p%\ as the lastWord; in Veddntakalpataruparimala, page 680, line 7; inVaidyanatha's comment on Kdvyapradlpa page 232 (in theerroneous form flg r 3fT !%TT); in Haridasa's vritti on Kmu*mdnjali iii. 15 (page 35 ), also in Rueidatta's commentary onthe same portion (page 478); and, finally, in Sdhityadarpana

In paragraph 70 of the Tarkasangraha we are told thatthere are three requisites to the intelligibility of a sentence*namely, expectancy (dkdnlcsd ), compatibility (yogyaid), andJuxtaposition (sannidhi). In para 71, the first of these isthus explained:—" Expectancy means a word's incapacity toeonvey a complete meaning, this being occasioned by the

138

absence of another word [which, when it comes as expected, willcomplete the construction and the sense]." Then in para 72we read:—" a collection of words devoid of expectancy &c, isno instrument of right knowledge; for example, i cow, horseman, elephant/ gives no information, from the absence of ex-pectancy*; [ the words having no reference one to another, andnot looking out for one another]/' This is Dr. Ballantyne'stranslation, accompanying the text; and the same subject is ex-plained by him in his lucid rendering of Sdhityadarpana i 6.

nA blow ivith an instrument such as a pestlef directed

towards the rice, falls instead on the s'ydmdka grain. Aiming,at a pigeon and killing a crow. It occurs in Nyayavdrtilca,page 46:—*%$ g^Rsqr^Pf WW-«rf^rf I%3TT ^fll% I ft

i j p i ^ n i f : s t a tus ^ r n r r a s f ^ f f f c f ^ w f w \ R f ^ f e

The fruit promised in Scripture [ in connection with a sacri-ficial or other act ] is for the performer [ of that act ]. Theseare the first words of Jaimini's sutra 3. 7. 18. They are quotedas a nyaya in a passage of Veddntatattvavivcka, for whichsee " gA4^if? 5|^f g^rlf." It is cited by Vacaspati Mis'ra,also, in Tdtpavyatlkd, page 296, line 6 from bottom, and page403, line 4, and in his Bhdmati, pages 28 and 492. Also in S'ri-hhdsya 2. 3. 33 ( p. 1088 ), and 3. 4. 45 ( p. 2028 ), where Dr-Thibaut renders it, "the fruit of the injunction belongs to theagent." The first part of Tattvanmlctdkaldpa ii. 59 reads thus:—

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c->" o n which theauthor comments as follows:

Patanjali on Panini 1. 3. 72.mmi & c-" Compare

The simile of men carrying a palanquin. Used by JayantaBhatta to show how all the words in a sentence unitedly conveythe sense of the latter. It occurs in Nydyamanjar% page 397,line 12:—€%

T STTWPfmi W$p£m lf% mwm^m^tlW^.99 Again, on page 400, line11 from bottom:—" firft^

3rgl4te." Cf. Brihaddrnyavdrtika, l« 4. 1600.

11The simile of touching the nose by encircling the head [ with

one's arm ]. That is, putting the arm round the head insteadof bringing it directly to the face. Eaghunathavarma classesit with nyayas expressive of a round-about way of doingthings. It is quoted by Vijnanabhiksu on Brahmasutra3. 3. 37, in the form

Raghunatha tells us that, by some, it is styledan (i in Molesworth's Marathi Dictionary we find

defined as " a circuitous or devious mode ofspeaking or acting, ambages, tortuous procedure." This is notthe first time that this fine dictionary has come to our aidwhen the more-pretentious Sanskrit lexicons have failed us !

But we should like to know how the expression came tohave the meaning here assigned to it. Doubtless herebyhangs a tale \ can our Indian pandits throw light on it ?

135

The simile of the shining-forth of a thousand lamps stand-ing in the midst of solid rock! It occurs in Brahmasutra-hhasya 2. 2. 28, near the end:—"

\ T^l^fW^I^^TO^^sniW^." Dr. Thibaut renders itthus:—"Moreover, if you maintain that the idea, lamplike,manifests itself without standing in need of a further principleto illuminate it, you maintain thereby that ideas exist whichare not apprehended by any of the means of knowledge, andwhich are without a knowing being; which is no better than toassert that a thousand lamps burning inside some impenetrablemass of rocks manifest themselves."

The figure of a sham-sacrifice. That is, the performanceof sacrificial ceremonies, by a pupil, with a view to his becomingproficient in them, without the offering of a real sacrifice. Thisis classed with ^ftnrf«r^ *n S'abara's bhashya on Jaimini 9. 2,13, and an extract from the passage will be found under thatnyaya. The term gsifefij? as adopted in Marathi, is thus ex-plained by Molesworth:—" Dry exercise or blank practising;performance or doing, antecedently to the occasion, of a workor matter in which the performer is ignorant or inexpert (inorder that the necessary knowledge or ability may be acquiredin provision for occasions anticipated)."

\\

See this explained under

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One should do to-day that which one intends to do tomorrow." Boast not thyself of tomorrow; for thou knowest not what aday may bring forth," The verse containing this nyaya ofRaghunatha's occurs three times in S'cmtiparva, namely inchapters CLXXY, CCLXXVIII, and cccxxin of Calcutta edition. Itreads as follows:—

uIt is quoted in the Prabandhadntarnani, page 111, and

Mr. Tawney ( on page 68 of his translation) renders it thus:—" One should do to-day the duty of tomorrow, and in the fore-noon the duty of the afternoon, for death will not considerwhether one has done one's work or not."

Compare the following well-known story. "An old Kabbiwas once asked by his pupil when he should fulfil a certain pre-cept of the law, and the answer was 'The day before you die/' But/ said the disciple,' I may die tomorrow.' * Then/ said themaster,' do it to-day."

The simile of the attempt to straighten a dog's tail. An

illustration of wasted effort. It occurs in the following verse of

the Upamitibhavaprapanea Katha, page 448 :•—

II

See also under amm<)^«i|M in the second Handful,

137

Like a milky preparation that has been licked by a dog.Used of something which has become impure and thereforeunacceptable. It is found in the following verse of the lastchapter of the Sarvadars'anasangraka:—"'

Compare with this the nyaya "^ f|

A dog, when an ear or its tail has been cut off is still a dog,not a horse or a donkey ! This is Patanjali's illustration of the .vartika ^ ^ ^ ^ ^ ^ 4 ^ ^ ( which see above) and is referredto by Nages'a in his comment on Kaiyata ( under Siva sutra 2,vartika 4), as the fe<g;gx%3Cig|Stf. Compare also Nagojlbhatta^paribhasa xxxvii. Akin to this illustration is Kumarila's "if f|r?MfI% ^ fkwvt m ^ *tim f^rwt^r,55 which is found inTantravartilca 2.1. 34, page 418; and "i I

t smm" on page 617,

The rule as to the use or omission of the Sodas'istotra [ atthe Atiratra-sacrifice ]. In very common use as an indication ofoption being allowable in regard to something. From the in-troduction to the third vdtiime of Dr. Eggeling's translation ofthe S'atapatha Br&hmana, we learn that "the distinctive featureof the Atiratra-sacrifice, as the name itself indicates, is an 'over*night' performance of chants and recitation... At the end of eachround, libations are offered, followed by the inevitable potationsof Soma-liquor...and the performance partook largely of thecharacter of a regular nocturnal carousal." Then, as to the

18

138

S'odasln, he says ( page xviii)—"As regards the ceremoniespreceding the night-performance, there is a difference of opinionamong ritualists as to whether the S'oijas'i-stotra is or is not anecessary element of the Atiratra.., As'valay ana ( 5.11.1) refersincidentally to the S'odasln, as part of the Atiratra, though it isnot quite clear from the text of the sutra whether it is meantto be a necessary or only an optional feature of that sacrifice."There can be little doubt, however, that the learned writerswho use the nyaya, regard the use of the stotra as optional.For example, as illustrations of option in action, S'ankara,in his bhasya on sutra 1. 1. 2 ( page 37 ), and again on sutra2. 1. 27 (page 471), quotes the Vedic sentences "srfircTWJmftti W & " "*!&*& WRT%f ilTRr." Then at the closeof 1. 4. 13, he says:—^^nr^^- *nrT%sfw *r!r 3*m%*rt STfBTTsn f \

* 3. 3.2, "?f T% cfteftr:M{UI 12^W%*mt firaij." la his commenton 3. 3. 26 ( page 893, line 5 from bottom), Anandagiri makesuse of the expression "wRT T5rfOTT57f&ra%355q' sn%>" an(^ rePea*sit three lines lower down.. In Veddntakalpataruparimala,page 539 (line 7 from bottom), we read "w

r?'' and on page 656 (line 4),^ " The optional character

of the stotra is made use of by Laugaksibhaskar also, in Artha*sangraha, page 24, from line 14; and by Nages'abhatta in thePradtpoddyota on Mahabhasya 1. 1. 44 (vart. 7 ).

This is Nagojlbhatta s shortened form of the paribhasa ^ 5 ^which Professor Kielhorn renders

thus:—'*When (two rules), while they apply (simultaneously),mutually prohibit each other, that which is once superseded issuperseded altogether." This is illustrated by the following fromordinary life:—"s^ir p*Fsr3rcn$$: t^tt WTT% ST f f% Hf

139

II The paribhasa is found in Mahabhdsya 1. 1. 56(vart. 25, 26, 27); 1. 4 2 (vart. 7); 6. 3. 42 (vart. 5); 6. 3 139;6. 4. 62 ( vart. 2); 7. 1, 26; 7. 1. 54; and 7.1. 73. The illustra-tion is met with in 1. 4. 2 (vart. 5), and 6. 1. 85 (vart 3 ),

The rule regarding a sacrificial session. For this kind ofsacrifice, lasting several days, not less than seventeen sacrificersare absolutely necessary. But what if one of them should leaveor die before the completion of the ceremony ? In such a casehe must be replaced by a substitute, or the whole thing becomesnull and void. This, however, cannot be done when there isonly one sacrificer engaged in a sacrifice. The nyaya is thesubject of Jaimini 6. 3. 22. In sutras 23 to 26 it is laid downthat the substitute does not reap the benefit of the sacrifice,—but that it goes to the man whose place he has taken. It isvery clear, from the above, that the mention of the g^^FT o n

page 430, line 5 of Vedantakalpataru, is wrong, and that thereference is really to the ^rf^^^P? which see above.

nThe meaning of an ambiguous expression is to be determined

from the context. In Brahmasiitrabhasya 1. 3. 14 there is adiscussion as to the meaning of the £ small ether of ChhandogyaUpanisad 8. 1. 1, and Anandagiri makes the following commenton the closing part of i t :—"^j^rer \

The nyaya is quoted again in his tika on 3. 3. 52. It is takenfrom Jaimini's sutra 1. 4. 29, < { ^ [ r^ | ^RTOHi;," which isquoted and applied by the author of the S'astradwihd, in his

140

discussion, under 1. 3. 8, of such words as srw, f 5 tf||j andothers, to which the Aryas attach one meaning and the Mlecchasanother. We find it, too, in Kumarila's lengthy exposition ofthe same portion, in the words:—"

" (page 148); and again under 3. 4 36 (page 1003):

See also Bhamatt 3. 3. 34 (page 641).

llFor this paribhasa, see under

When a sentence can suitably be regarded as one, it is notright to divide it. This oft-quoted line of Kumarila's wasdirected against an older writer, named Bhavadasa ( so Partha-sarathi tells us), who proposed to divide Jaimini's sutra 1. 1. 4into two parts. The line is found in S'lolmvartika, page 135. Itis quoted in Bhamatl 1. 1. 28 (page 159), 1. b. 13 (page 206),1. 4. 3 (page 286), 1. 4. 16 (page 308), 3. 3. 57 (page 668),

and 3. 4. 20 ( page 678). In Anandagiri on Brahmastdrabhasya1. 2. 15, we read—"

Tf^T^:?" and, in the latter partof the bhasya en 1. 4. 3, S'ankara himself has a good deal to sayon ipj^r^TST. Then Anandagiri quotes the nyaya in his com-ment on 2. 3. 2 and 3. 3. 14. " A vahyabheda-—split of thesentence-takes place according to the Mimamsa when one andthe same sentence contains two new statements which aredifferent." (Dr. Thibaut's Translation rif Sankara's bhasya,vol. i. page 177 note). See, too, Prof. Cowell's long note onpage 68 of his Translation of S'anclilya sutras.

141

A qualifying word is of use when it is appropriate [ thatis, when it suits the f ^ r ^ ], and when [ without it ] a wrongmeaning would be conveyed.

The nyaya is quoted as above in the commentary on San-Imepas'drlraha i. 347 ( The Pandit, vol. v. page 676 % and oapage 401 of Vidyasagarl ( a comment on KhandanakhandarJchddya); whilst, on page 215 of the latter, it appears without^n^. There is another good example on p. 592.

I have traced it, however, as far back as Kumarila, but can-not say whether he was its author or not In Tantrav&riika1. 3. 18 ( = Jaimini 1. 3. 24.) there is a discussion (as apurvapahsa) of the reasons assigned by Patanjali for thestudy of grammar. One of these is that, without a knowledgeof grammar, the performance of the injunction " gU Jw f^FT-Pit ^nf: <f<sT ir^tSsiN":" would be impossible; on which thepurvapaksin says:—

fb *?%; srflnrai: ^ f f|r ^ilf^ltWf: II

Dr. Ganganath Jha renders this ( and the preceding clause )as follows:—

lf We must explain the expression ' the Veda with its six sub-sidiary sciences' as referring to its constituent parts, in thefollowing manner. The 'six subsidiaries' referred to must betaken to be the six means of interpretation—Direct Assertion&c.; as it is only when interpreted through these that the Ved*becomes capable of rightly pointing out Dhartna*, An objec-

142

tion is here raised :~-I£ the subsidiaries referred to be taken asthose contained in the Veda itself ( i e. Direct Assertion, &c),and not anything outside it (as grammar, Nirukta, &c.), thenin that case the qualification with ike six subsidiaries would beabsolutely meaningless. Specially as we can have a qualifica-tion, only when such a one is possible, and when a qualificationis actually needed for the purpose of setting aside certainincongruities (or contradictions); and as there is certainlyno incongruity in the Veda with regard to Direct Asser-tion &c. what could be specified by a qualification of these sub-sidiaries ? [ That is to say, Grammar not being invariably con-comitant with the Veda, a qualification is needed in order tomake it an object of study together with the Veda ; while DirectAssertion &a, are always contained in the Veda3 and henceany qualification of these would be absolutely meaningless ],"Page 281,

Another good example is furnished by Sures'vara in hisvartika on Brihaddranyakopanisadbhasya. At the beginningof the second Brahmana of the-sixth Chapter, referring to theprayer " sriT ?HT fPPIT *!% &c." at the end of the seventh chapterof the amnyalea (thefifth of the Upanisad), he says:—

w \ wAnandagiri explains verse 3 as follows:—

The fourth verse of the vartika still further elucidates it:

143

Everything is suitable I or proper] for the strong. "Mightis right." In other words, a strong man may be lawless withimpunity; or, to quote Prof. Ganganatha Jha's explanation ofit, "for a pious man all actions are equally lawful." This isquite in accord with the teaching of the Bhdgavata Pur anax. 33. 30, 31 :—

Kumarila quotes the nyaya (in Tctntravdriika, page134, line 14) in the course of a long explanation of the evildoings attributed to certain holy personages; but, in orderto discourage persons of less piety from imitating them,adds;—" TT^nraf *T%f|sr f

In the opening part of the TatparyatiJca, Vacaspati Mis'ra re-produces Kumarila's warning in the following words:

?r ^f%wT? qm^ f%#w?H % % i ^

\ ^ % i f %^ f

IIAll the different schools of a Veda acknowledge one and the

same sacrificial action. The followers of the Mimamsa evident-ly regard this as an important point, for Jaimini devotes 25sutras, viz. 2. 4. 8-32, to the discussion of it. Kunte's remarkson the bearings of the question, in his Saddarsanacintanikd,are worthy of perusal. The nyaya is frequently quoted in thephilosophical works. Instances of it will be found in Tantra*

144

vdrtika, page 84, line 7; in Pagicapddikdvivarana, page 167,line 3 from bottom; in Nydyamanjari, page 256, line 18; inVivaranaprameyasangralia, page 169, line 17; and in Sribha-§ya 3. 3. 53. Raghunathavarman makes use of the nyaya butdoes not include it in his numbered list.

The law relating to the Sdkamedha offerings. This isthe topic of Jaimini 5. 1. 19-22. The group of offerings calledSakam-edhdh form the third of the three seasonal, or four-monthly (caturmasya), sacrifices which are performed at theparvans (or commencement of the spring, rainy, and autumnseasons ), and which, in this case, last for two days; three of thegroup ( consisting of seven ) being offered on the first day, andthe remainder on the second day. An objector urges that twodays are required for each of the group, but this is set aside,and the ruling is as above. For a full description of these four-monthly sacrifices, see Dr. Eggeling's translation of the S'ata-patha-Brdhmana, vol. i. pages 383 and 408.

If a man with eyes is led by somebody else, it is clear that hedoes not see with his eyes ! This is found in S'abara on Jaimini1. 2. 31 and is used by an objector to illustrate his argumentthat it is not necessary to understand the meaning of Vedicsentences employed in sacrificial rites, since the way in whichthey are to be used is clearly laid down in works prepared forthe purpose. The illustration is quoted by Jayanta Bhatta inNydyamanjari, page 286, line 12.

145

An injunction in general terms is indefinite. It appearsas a nyaya in the second part of the Laukikanyayaratndkara(I . 0. MS, page 319 a) ? where Raghunath applies it thus:—

It is doubtless derived fromthe following verse in Tantravdrtika 3. 4. 47 ( page 1020 ) :—

5 :3' II

The verse is cited in Veddntalcalpataruparimala (page253), where the second line reads "and the first line is quoted by the author of the Nydyasndhdin his comment on Tantravdrtika 1. 2. 42 which defines theterm qffl^^i ('limitation/ or 'exclusive specification/ as Dr.Thibaut and M. M. Kunte respectively render it).

The lack of definiteness in general statements is alluded toby S'abara, also, on Jaimini 10. 8. 16, where he says "wfir^nRT-TWF# TS t fw$TWRmcTG[T%55? but Kumarila points out (on page

1027) that the f%% requires the fUTT ?. He says:—"^ =r

That [injunction] which leaves no room [for others] isstronger than one which does. For example, an injunctiondirecting animal sacrifice ["sTsfrenffaf qipTT^Wcr"] and whichleaves no room for option, overpowers the more general oneforbidding the taking of life ["wffWR^T ^fTT^"]- In thisway one Smriti may prevail over another. The nyaya isfound in Raghunatha's list, and is applied by him as follows:—

19

146

"lS &• referenceto Brahmasutrabhcbsya 2. 1. 1 will fully explain the two terms

of this expression. In his comment on it Anandagiri quotesthe nyaya twice, and again under 2. 1. 4, 6, and 13. In im-mediate connection with the first of the five, Anandagiri quotesalso the nyaya " #r^T%wtn%^a^F?T spsrersnfc" and the twooccur together in the following verses of YamuD&carya's Aga-rnaprdmdnya, page 63:—" *n^gfa^$r£r W If

mi wn See also Citsukha

Muni on Nydyamakaranda, pages 7 and 148; and "^rq^i1-3T?Rf ^rwi%" in Mahdbhdsya 2. 1. 69 (vart 6) and Syddvdda-manjar% page 19.

nLike a lion's first step. This obscure nyaya occurs in Meru-

tunga's work, page 278:—"I ^ f ^ ^ T t ^ T% ^TT^T^cr W TMW.?? Mr. Tawney

renders it thus (on page 174):—" Whether with due considera-tion or not, this great king has been set in motion, and hasstarted on his expedition; on the principle of the lion's firststep, he cuts a good figure on the march." Does the illustrationmean that a lion in motion presents a finer appearance than oneat rest ?

The simile of a well [ dug ] in sandy soil [ the sides of whichare incessantly falling in ]. Used of an argument that will nothold water. It is found in JSrahmasuirabhdsya 2. 2. 32;—

mi

14?

* uThe figure o£ oil from smid. A non-entity like a hare's

horn. The following is from Bhartrihari's NUis'ataka (verse5 ) : -

In Brahmasutrabhasya % 1. 16, we read:—-""% m% 5f ^RT 3 ra% «r«iT l^c r f^Rt^ . 5 5 Compare with this,Togavdsistha 2. 5. 23, " ^ srlRlfqf ?Tfg"T m ^ *lCSf Pfs'J5 where% ?T5IT : is given as a variant. American rock-oil was not*known in those days 1 There are two good examples of thisillustration in Nydyamanjar%. On page 4933 line 1:—§^w

%

j » i| On page 494 :—"

Compare also Paris'isfaparvan viii. 152 :

The law as to the Suldavdlm [ ov song of praise]. This isthe topic of Jaimini 3. 2. 15-18, and immediately follows thePrastara-praharananyaya with which it is closely connected.Both form a part of the New and Full Moon sacrifices in con-nection with which there is the direction " JTRWT%W TO Kfdit"The question then arises as to whether the whole of the mantraswhich comprise the Suktavaka are to be repeated on each ofthe two occasions, or only a part. S'abara's argument is thusparaphrased by Kunte:—" Though the Veda mentions positively

148

that certain mantras are to be used in certain sacrifices, yet theyare not to be so used blindly. The mantra which serves somepurpose of a sacrifice is to be used. Though the Veda prescribesthe use. of the whole mantra, yet it is not to be obstinatelymaintained that the whole is to be recited. A whole mantralike the Siiktavaka, or a part only, is to be recited accordingas it is necessary. This is to be ascertained by the sacrificerhimself. Hence it cannot be said that the whole Suktavaka isto be recited on the occasion either of the new or of the fullmoon day." Again:—" That portion of the Suktavaka which isrecited at the new or full moon sacrifice is the whole of it inreference to the sacrifice itself; because the Veda never pre-scribes a certain text as constituting the Suktavaka, and becausethe Veda simply states that the Suktavaka, is to be recited...The Siiktavaka is not one text only, but is composed of differenttexts. The principal god connected with a sacrifice is mention-ed in the middle of the Suktavaka, while something connectedwith the sacrifice to be pei formed is described at its beginningand end »A11 that is sought is the accomplishment of thenew or full moon" sacrifice. Hence there is no necessity for dis-cussing whether the whole Suktavaka or a portion of it is to berecited; because whatever mantras are sufficient to accomplisha sacrifice constitute the whole Siiktavaka so far as the sacrificeis concerned*"

The simile of a hird tied by d cord, It is found in theGhhandogya Upanisad 6. 8. 2, namely:—'%

149

Vidyaranya versified the above in his Anubhutiprakds'a(iii. 81) and Pancadasr%. ( xi. 47) respectively as follows:—

I have omitted, in each case, a second verse relating to thedarstaniiica.

IIThe simile of the thread [about to be woven into a] gar-

merit [ and already regarded as a garment ]. Raghunatha ex-plains it thus:—"srscg

It is no doubt derived from the following passage in theMahabhasya 1. 3. 12 (vartika 2):—"

is repeated in 2. 1. 51 (vartika 4). Kumarila employs theillustration in Tantravdrtika 3. 7. 33 (page 1145):—"

ff

Light is thrown upon this by the following extract fromBallantyne's Aphorisms of the Nydya, ii. 127. The sutra sonumbered is " ^ r ^ ^ R W T ^ &c." " Though its meaning benot so and so, it is figuratively so employed in the case of aBrahman, a scaffold, a mat in consideration of association,

150

place, design 'Though it be not so and so,J i &, thoughsuch be not the direct meaning of the word, it is figurativelyemployed; for example, the word 'staff' &c, is employed for aBrahman &e.} because of association......In like mannerfrom the 'design' (tadarthya), 'He makes a mat' (kata)implies his aiming after a mat; for the mat, inasmuch as it is athing non-existent [ until made ] can have [ at the time whenone is spoken of as making it] no maker."

Again, under sutra 4 1. 50 [ f %f ^ 5 ^ ^ ] > the authorof the vritti says ( as interpreted by Dr. Ballantyne ):—" Theweaver sets himself to work, having considered, that, e In thesethreads [ i. e.9 constituted by these threads ] there will be aweb/but not with the understanding that 'there is a web';for, if that were the case, then, the product being supposed ex-tant, there would be no setting one's self to work, becausedesire [precluded by possession] would be absent." See also apassage in Tdtparyafflca, page 254, beginning at line 14; andSanlchyatctttvakawinudA on karika 9, pages 52, 53.

IIA man does not [attempt to] put a second shoe on a foot

already shod, for it would be an imrpossibility. This is foundin the bhasya on Jaimini 1. 2. 33, where the purvapakshinobjects to certain Vedic texts as unnecessarily setting forththings already known.

The simile of vegetable [ or mineral] poison and animal poi-son [vif rrfin?]* J^n illustration of one thing being counteractedby another. In his smaller work Raghunathavarman places thisamongst the purely grammatical nyayas, immediately after the

151

describes it as follows:—"i ^ g ^ W

larger work, it stands amongst miscellaneous nyayas near theend of the uttarabhdga, and is numbered 242. I extract fromit the following:—^^n^or ^ ^

An example of animal poison proving an antidote to theother kind is found in Adiparva, chap, cxxviii (Calc.). Thewicked Duryodhaiia mixed some kdlakutaha in Bljiima's foodand, when he had eaten it and become unconscious, threw himinto the water. The story then continues thus:—"^

1 r ^T r j f ft?ft ^ fT^fT%^i^: it

Compare the f%w?rr5T5pf r n r ^ Sarvdrthasiddhi on Tattva-muktdlcaldpa ii. 53.

11A man who tries to burn Ms enemy by setting fire to his

own fingers, may or may not burn the enemy but certainlyburns his own fingers! It occurs in Nydyavdrtika 2. 1.12 in reference to a person who denies the validity of Proof.Sutras 8 and 12, as translated by Dr. Ballantyne, are as fol-lows:—"[Perhaps some one will say] the nature of a Proof

152

does not belong to sense &c, for it cannot be so at any of thethree times [ into which Time is divided ]." " [ If there be nosuch thing as Proof] because [forsooth] nothing can be such atany of the three times, then the objection itself cannot be esta-blished." On this the author of the vartika says:—"

* IIThe illustration of throwing away a garment because of a louse

in it! It occurs in Upamitibhavapravancd Kathd (page 160line 10):—" ^

: " 11 Compare Raghunatha's

: u

The illustration afforded by buried treasure [ over whichmen may walk again and again, unconscious of its existence].It is found in the Ghhdndogya Upanisad 8. 3. 2 as follows:—

ifSures'varacarya makes use of it in Sambandhavartika,

verses 294 and 295 :—

WT wft wr

153

The translator of the vartika, Mr. S. Venkataramana Aiyar,gives " the illustration of the golden mine," as the renderingof the nyaya in verse 295; and adds in a footnote, "people,other than professional detectives of mines, will not discovera rich mine of gold hidden deep beneath the surface of theearth" • but I think that my rendering is more in accordwith S'ankaraearya's interpretation of it in the Vedic passage.He says:—

uThere is no thought here of a mine, but of treasure buried

in the ground with a view to its being taken up again on afuture occasion.

The two verses from the Variika reappear as Pancadasti ix.39, 40, preceded by the following:—

" u

ALPHABETICAL LIST

OF

NYAYAS E X P L A I N E D IN PARTS I, II & III ,

The Nyayas being arranged in alphabetical orderin each handful, it is not necessary

to quote the pages.

LIST OF NYAYAS,

ii,

: ii.

STHW i?f mm iii.

: iii.

iii.

HI

158

iii.

iii.

159

Hi.

•••: in.

mi

11. iii.

sire

160

^

• in .

ff ^

f f iTTWT

ff

ffffff ?mmffff

«f ff ^t

r f |«T ffr ff

: ii.

161

ii.

iii.ill.

ii.

: iii

iii.21

srfrq- sr^ii^? i

iii.

iii.

iii.

m>

162

ii.

<nc*rfsc f i t

111.

iii.: mt ^m: iii

iii

1 "*

163

iii.

iii.

«•

iii

164

STlN r f i f : S%: ii.

: Hi.

iii.

in.

in.

^f^RRT